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T HE LIFE, OR LEGEND 



OF 



(J A I; DAM A, 



THE BUD HA OF THE BURMESE, 



W I.TH ANNOTATIONS, 



THE WAYS TO NEIBBAN. AND NOTICE ON THE 
PHONGYIES. OR BURMESE MONKS. 



By the Rt. Rev. P. BIGANDET. Bp. of Ramatiia. 

VfCAR AP. OF A V A AND PEOE 



Rangoon: 



A M E R I G AN MISSION PRESS 




THE LIFE, OR LEGEND 

of 

(xAUDAMA, 



THE BUD HA OF THE BURMESE, 



WITH ANNOTATIONS, 



THE WAYS TO NEIBBAN, AND NOTICE ON THE PHON« 
OYIES, OR BURMESE MONKS, 



JBy the Rt. Rev. P. BIGA.NDET, Bp. of Ramatha, 

VICAR AP. OF AVA AND PEGU. 



Eangootx ; 

AMERICAN MISSION PRESS, 

~C, BENNETT. 

1S66 : 




'Go 



1%^ 



TO 



CHIEF COMMISSIONER OF BRITISH BURMAH, 



THE ABLE AND SUCCESSFUL ADMINISTRATOR, AND 



XHstLngruIsned. Orientalists 



THIS WOKS IS INSCRIBED IN TOKEN OF GREAT REGARD AND SINCERE 
FRIENDSHIP, 



BY THE AUTHOR. 



NOTE; 



The first Edition of the Life of G-audama being out of print for the 
last five or six years, we have, at the request of several highly es- 
teemed persons, come to the determination of publishing a second 
and much enlarged edition of the same Work. To carry on the 
plan of improvement which we had in contemplation, we have 
been favored by a happy circumstance. We have, with much la- 
bor, found and procured, in the Burmese'_Capitol, a very rare palm- 
leaf manuscript, the contents of which have supplied us with 
copious, abundant, and interesting details respecting the sayings 
and doings of G-audama. 

The book is known under the Pali name of Tatha-gatha-oudana. 
the meaning of which is, Joyful Utterance, or Praises of the Tatha- 
gatha. The latter expression is one of the many titles given to 
G-audama : it means, he who has come like all his predecessors. 
In the opinion of Budhists, all the Budhas who appear during the 
duration of a world, or the various series of succeeding worlds, 
have all the same mission to accomplish ; they are gifted with the 
same perfect science, and are filled with similar feelings of compas- 
sion for, and benevolence towards, all beings. Hence the denomi- 
nation which is fitly given to G-audama, the last of them. 

In the course of the Work, will be found some particulars con- 
cerning the author of that manuscript and the place where it has 
been composed. We have only to state here that we have gath- 
ered therefrom much information on the condition of Gaudama, 
previous to his last existence ■ — on the origin of the Kapilawot 
country, where he was born, and on the kings he has descended 
from. We have also met many new details on the great intellectual 
working of G-audama's mind, during the forty-nine days he spent in 
meditation around the Bodi-tree, particularly the important theory 
of the twelve Nidanas, or causes and effects, which, with the four 
sublime truths, constitutes the very essence of the system. We 
have also found many important particulars concerning the where- 



aboiits of G-audama during the first twenty years of his public 
lifej and the conversions he operated whilst engaged in the 
work of an itinerant preacher. There too we have gleaned and 
selected a few of the instructions he delivered to the people that 
crowded about him. The story of Dewadat is narrated at great 
length. We have carefully written down what is said of the three 
Assemblies or Councils held at Kadzagio, Wethalie and Patali- 
putra, and what is mentioned of the kings who reigned in Maga- 
tha from Adzatathat to Dammathoka. We have mentioned the 
great fact of the spread of Budhism beyond the boundaries of 
Magatha, after the holding of the third Council, taking care to 
relate what we have found stated concerning its diffusion in 
Pegu and Burmah. 

Numerous notes have been added to those of the first Edition, 
for the purpose of elucidating and explaining, as far as we are 
able, the principles of Budhism and whatever is connected with 
that religious system. 

Bangoon, May, 1866. 



PREFACE 

TO THE FIRST E P I T I O N . 
zon 

Whether Budhism be viewed in its extent and diffusion, or in 
the compound nature of its doctrines, it claims the serious atten- 
tion of every inquiring mind. 

In our own days it is, under different forms, the creed prevail- 
ing in Nepaul, Thibet, Mongolia, Corea, China, the Japanese 
Archipelago, Anam, Cambodia, Siam, the Shan States, Burmah, 
Arracan and Ceylon. Its sway extends over nearly one fourth of 
the human race. 

Though based upon capital and revolting errors, Budhism 
teaches a surprising number of the finest precepts and purest 
moral truths. From the abyss of its almost unfathomable dark- 
ness it sends forth rays of the brightest hue. 

To the reflecting mind, the study of this religious system be- 
comes the study of the history of one of the greatest religious la- 
bors that has ever been undertaken for elevating our nature above 
its low level, by uprooting the passions of the heart and dispelling 
the errors of the mind. A serious observer sees, at a glance, the dark 
and humiliating picture of the sad and barren results of the great- 
est and mightiest efforts of human wisdom, in its endeavors to find 
out the real cause of all human miseries, and to provide the reme- 
dies to cure the moral distempers our nature is subject to. The 
fact of man's wretched and fallen condition was clearly perceived 
by the Budhist Philosopher, but he failed in his attempts to help 
man out of the difficulties which encompass him in all directions 
and bring him back to the path of truth and salvation'. The ef- 
forts begun on the banks of the Granges at an early period, 
and carried on with the greatest ardor and perseverance, have 
proved abortive as those made at a later period throughout 
Greece and Italy by the greatest and brightest geniuses of an- 
tiquity. What a grand and irresistible demonstration both of the 



viii 

absolute inability of man to rescue and save himself , and of the 
indispensable necessity of divine interference to help him in ob- 
taining that twofold object. 

It may be said in favor of Budhism, that no philosophico-relig- 
ious system has ever upheld, to an equal degree, the notions of a 
saviour and deliverer, and the necessity of his mission for procur- 
ing the salvation, in a Budhist sense, of man. The role of Bud- 
ha, from beginning to end, is that of a deliverer, who preaches a 
law designed to secure to man the deliverance from all the mise- 
ries he is laboring under. But by an inexplicable and deplorable 
eccentricity, the pretended saviour, after having taught man the 
way to deliver himself from the tyranny of his passions, leads him, 
after all, into the bottomless gulf of a total annihilation. 

Budhism, such as we find it in Burmah, appears to have retained, 
to a great extent, its original character and primitive genuineness, 
exhibiting the most correct forms and features of that Protean 
creed. At the epoch the Burmans left the northern vallies and 
settled in the country they now inhabit, they were a half-civilized, 
Mongolian tribe, with no kind of worship, except a sort of Greniol- 
atry, much similar to that we see now existing among the various 
tribes bordering on Burmah. They were in the same condition, 
when the hist Budhist missionaries arrived among them. Depo- 
sited in this almost virginal soil, the seed of Budhism grew up 
freely, without meeting any obstacle to check its growth. 

Philosophy, which, during its too often erratic rambles in search 
of truth, changes, corrects, improves, destroys, and, in numberless 
ways, modifies all that it meets, never flourished in these parts ; 
and, therefore, did not work in the religious institutions, which 
have remained up to this day nearly the same as they were when 
first imported into Burmah. The free discussion of religious and 
moral subjects, which constituted the very life of the Indian 
schools, and begat so many various, incoherent, and contradictory 
opinions on the most essential points of religion and philosophy, 
is the sign of an advanced state of civilization, which does not 
appear to have ever existed on the banks of the Irrawaddy. 

Owing to its geographical position, and perhaps, also, to political 
causes, Burmah has ever remained out of the reach of Hindoo in- 



ix 



-iuence, which in Nepaul has colored Budhism with. Hindoo myths, 
and hafcited it in gross idolatric forms. In China, where already 
subsisted heroes' and ancestors' worship, at the time of the arrival 
oi the preachers of the new r doctrine, Budhism, like an immense 
parasitic plant, extended itself all over the institutions which it 
covered rather than destroyed, allowing the ancient forms to sub- 
sist under the disguise it afforded them. But such was not the 
state of Burmah, when visited by the first heralds of Budhism. 

The epoch of the introduction of Budhism in Burmah, has 
hitherto been a matter of conjecture. According to Burmese an- 
nals, Boudha-gautha, at the end of the fourth century of our era, 
brought from Ceylon a copy of the scriptures, and did for Burmah, 
what Fa-Hian, the Chinese pilgrim, accomplished a few years af- 
terwards in India and Ceylon, for the benefit of his country. 
But Burmans maintain that they w r ere followers of Budha long 
before that epoch. If an inference may be drawn from analogy, it 
is probable that they are right in their assertion. China is fully 
as far from the ancient seat of Budhism as Burmah. Yet it appears 
from the Chinese annals, that the doctrines of the Indian Philoso- 
pher w r ere already propagated in some parts of that empire, in the 
middle of the first century of our era and probably at an earlier 
date. There can be no improbability in concluding, that at least 
at the same time, Budhist missionaries had penetrated in this 
country for propagating their tenets. According to Budhistic 
annals, it is after the holding of the 3rd Council, 236 after G-au- 
iama's death, 207 B. C, that two missionaries carried religion 
to Thaton, the ruins of which are still to be seen between the 
mouths of the Tsitang and Salween rivers, and established Bud- 
hism in Pegu. Be that as it may, we know, from the magnificent 
Budhist monuments of Pagan, that religion had reached, in the 
eleventh and twelfth centuries, a degree of splendor that has never 
.since been equalled. 

The Budhist scriptures are divided into three great parts, the 
Thoots or instructions, the Wini, or discipline, ^and the Abida- 
ma, or methaphysics. Agreeably to this division, the matter of 
the following pages is arranged under three heads. The life of 
Budha, with some portions of his preaching, will convey notions of 



his principal teachings and doctrines. It is accompanied with 
copious annotations intended to explain the text, and to conve\ 
detailed notions of the system of Budhism in geneial, and particu- 
larly as it is found existing in Burmah. We have added a lev. 
small dzats, or accounts of some of the former existences of G-an- 
dama, and the summary of two large ones. 

In the Notice on the Phongyies, will be found the chief point* 
of discipline fully explained and developed. We have endeavored 
to render as complete as possible the account of the Budhist Reli- 
gious, or Phongyies. It is an exposition of the practical illustr; - 
tion of the highest results that can be obtained under the influence 
of the doctrines of the Indian Philosopher. 

In the Ways to Neibban, an attempt has been made to expose 
and unfold the chief points of methaphysics, upon which hinges 
the whole religious system. We confess that the summary oi 
metaphysics is rather concise. We were reluctant to engage too 
far in this subject, which, to the generality of readers, is an unin- 
viting one. 

A suggestion from Captain H. Hopkinson, Commissioner of the 
Martaban and Tenasserim Provinces, has induced us to add a few 
remarks on the names and situations of the principal towns and 
countries, mentioned in the Legend, with the view of identifying 
them with modern sites and places. 

It is hardly necessary to state here that the writer, when lie 
undertook this Work, never had any other object in view, but that 
of merely exposing the religious system of Budhism, as it is, ex- 
plaining its doctrines and practices, as correctly as it has been u. 
his power, regardless of their merits and demerits. His informa- 
tion has been derived from the perusal of the religious books oi 
the Burmans, and from frequent conversations on religion, during 
several years, with the best informed among the laity and the Be- 
iigious whom he has had the chance of meeting. 

The surest way, perhaps, of coming at least to an exact and ac- 
curate knowledge respecting the history and doctrines of Budhism. 
would be to give a translation of the Legends of Budha, such as 
they are to be met with, in all countries where Budhism has es- 
tablished it's sway, and accompany these translations with an ex- 



xi 

position of the various doctrinal points, such as they are held, un- 
derstood, and believed by those various nations. This has already 
been done by eminent Orientalists, on Thibetan, Sanscrit, Cinga- 
lese, and Chinese originals. A similar work, executed by compe- 
tent person* among the Shan's, Siamese, Cambodians, and Cochin 
Chinese, would considerably help the savans in Europe, who have 
assumed the difficult task of exposing the Budhist system in its 
complex and multifarious forms, to give a full, general, and com- 
prehensive view of that great religious creed with all its variations. 

The best way of undermining the foundations of a false creed 
and successfully attacking it, is to lay it open to the eyes of all. 
and exhibit it as it really is. Error never retains its hold over the 
mind, but because of the appearance of truth it contrives to as- 
sume ; when deprived of the mask that has hitherto covered its 
emptiness and unreality, it vanishes away as a phantom and an 
illusion. 

We are happy to have an opportunity of returning publicly our 
thanks, to the worthy Commissioner of Pegu, Major A. P. Phayre, 
for his kind exertions in furthering the publication of this Work. 
Not only is he an eminent Oriental scholar and profoundly versed 
in all ili at has reference to Budhism, but his great delight, 
is to encourage every effort that tends to unfold and explain a 
creed, which, despite all that has been written about it in several 
countries where it flourishes, has still many mysteries in the parts 
relating to its history and doctrines that have remained hitherto 
uncleared. 

Out of our limited stock of information concerning the Budhist 
system, as it exists in these parts, we have with a deeply-felt dis- 
trust of our poor abilities, taken the best portion, and, with a wil- 
ling heart, presented it to the public. We hope that our example 
may induce others, whose stores of knowledge on this subject are 
richer and better supplied than ours, to act in a similar liberal 
spirit, for aiding the prosecution of a great object, viz : the acqui- 
sition of a correct knowledge of the religion of nearly 300,000,000 
of fellowmen. 



Rangoon, October, 1858. 



tM&ENi) OF THE BURMESE BUDHA CALLED 

a a u t) Aft a, 

CHAPTER I; 

invocation of the Burtnese trantiatdr-^JSlow but Heady progress of 
Phralaong toivards the Budhaship — Promise made to hint by the 
Budha Deipinkar a— ^-Origin and beginning of the Kdppilawot country 
and of its Ruler's — Birth of Thao'daUdunU — His marriage with the 
Princess Maia — -$umdr of the coming birth of a Budha — Phra- 
laong in the seat of Nats — Dream of Maia— Conception of Phralaong 
— Wonders attending that event-* 

I adore 1 Budha who has gloriously emerged from the 
bottomless whirpdol of endless existences ; who has ex- 
tinguished the burning fire of anger and other passions ; 

1. — All Bitclliistic compositions are invariably prefaced with one Of the 
following formulas of worship always used by writers on religious subjects; 
The one relates to Budha alone, and the other to the three most excellent 
things, ever deserving the highest veneration. The first, always written in 
Pali, beginning with the words Namat, tassa, may be translated as follows i 
I adore thee, or rather adoration to, the blessed, perfect and most intelligent. 
Here are proposed to the faith, admiration and veneration of a true Budhist; 
the three great characteristics of the founder of his religion, his goodness 
and benevolence, his supreme perfection and his boundless knowledge; 
They form the essential qualifications of a being who has assumed upon 
himself the task of bringing men out of the abyss of dakness and igno- 
rance, artd leading them to deliverance. Benevolence prompts him to under- 
take that great work ; perfection fits him for such a high calling ; and su- 
preme science enables him to follow it up with a complete success. They 
are always held out to Budhists as the three bright attributes and transcen- 
dant qualities inherent to that exalted personage^ which are ever to attract 
and centre upon him the respect, love and admiration of all his sincere fol- 
lowers. 

The second formula may be considered as a short act of faith often repea- 
ted by Budhists It consists in saying — I take refuge in Budha, the Law 
and the Assembly. This short profession of faith is often much enlarged 
by the religious zeal of writers, and the fervent piety of deVotees. J'rom the 
instance of this legend, we may remark how the compiler with a soul war- 
med by fervor, is passing high encomiums upon each of the three sacred ob- 
jects of veneration j or the sacred asylums wherein a Budhist delights to dwell. 
There is no doubt but this formula is a very ancient one, probably coeval 
with the first age of Buclhism. The text of this legend bears out the correct- 
ness of this assertion. It appears that the repetition of this short sentence 
was the mark that distinguished converts. Ordinary hearers of the prea- 
chings of Budha, and his disciples evinced their adhesion to all that was de- 
livered to them by repeating the sacred formula. It was then, and even no*r 

B 



LEGEND OF THE BURMESE BUDHA. 



opened and illuminated the fathomless abyss of dark ig- 
norance, and who is the greatest and most excellent of 
all beings. 

it is to Budhists, what the celebrated Mahomedan declaration of faith — there 
is but one God and Mahomed is his prophet — is to the followers of the 
Arabian Prophet, It is extremely important to have an accurate idea of 
the three sacred abodes in which the believer expects to find a sure shelter 
against all errors, doubts and fears, and a resting place where his soul may 
securely enjoy the Undisturbed possession of truth. They constitute what 
is emphatically called tTie tflWee precious tbtogsv 

Phra and Budha are two expressions which, though not' having the same* 
meaning, are used indiscriminately for designating the almost divine being, 
who after having gone, during myriads of successive existences, through- 
the practice of all sorts of virtues, particularly self-denial and complete 
abnegation of all things, at last reaches to such a' height of intellectual 
attainments, that his mind becomes gifted with a perfect and universal in* 
telligence or knowledge of all things. He is thus enabled to see and fathom 
the misery and wants of all mortal beings ; and to devise means for relieving 
and filling them up. The law that he preaches, is the wholesome balm- 
designed to cure all moral distempers. He preaches it with unremitting 
zeal during a certain number of years, and commissions his chosen disciples 
to carry on the same benevolent and useful undertaking. Having laid on a. 
firm basis his religious institution, he arrives at the state of Neibban* 
Budha means wise, intelligent. Phra. is an expression conveying the highest 
sense of respect, which was applied originally only to the author of Bud- 
hism, but now through a servile adulation it is applied to the king, his- 
ministers, all great personages, and often by inferiors, to the lowest menials- 
of Government. The word Phra, coupled with that of Thaking, which 
means Lord, is used by Christians in Burmatiy t©' express the idea of God, the 
supreme being. 

From the foregoing lines the reader may easily irifer that the author o£ 
Budhism is a mere man 1 , superior to all other beings, not in nature,, but im 
science and perfection. He lays no claim whatever to any kind of superi- 
ority in nature ; lie exhibits himself to the eyes of his disci ples 3 as one of 
the childern of men, who has been born and is doomed to die. He carries 
no farherhis pretensions. The idea of a supreme being is no where men- 
tioned by him. In the course of his religious disputations with the Brah- 
mins, he combats the notions of a God, coolly establishing the most crude 
atheism. No- one, it is true, can deny that in certain Budhistic countries 
the notions of an Adibudha, or supreme being, is to be found in the writings- 
and the opinions of its inhabitants, but we know that these writings are- 
of a comparatively recent date, and contain many doctrines foreign to gen- 
uine Budhism. This subject will} however,, receive hereafter further 
developements. 

The Law, the second object of veneration, is- the body of doctrines deliver- 
ed by Budha to* his disciples, during the forty- five years of his public career. 
He came to the perfect knowledge of that law, when he attained the Bud- 
haship under the shade of the Bhodi tree. At that time, his mind became 
indefinitely expanded ; his science embraced all that exists ; his penetrating 
and searching eye reached the faithest limits of the past ; saw at a glance 
the present, and fathomed the secrets of the future. In that positions 
unclouded truth shone with radiant effulgence before him, and he kuew 



LEGEND OF THE BURMESE BUDHA. 



I adore the law which the most excellent Budha has 
published, which is infinitely high and incomparably pro- 
found, exceedingly acceptable, and most earnestly wished 

the nature of all beings individually, their condition and situation, as well 
as all the relations subsisting between theui. He understood at once the 
miseries and errors attending all rational beings, the hidden causes that 
generated them, and the spring they issued from. At the same time he 
perceived distinctly the means to be employed for putting an end to so many 
•misfortunes, and the remedies to be used for 'the cure of those numberless 
and s id moral distempers His omniscience pointed out to him the course 
those beings were to follow in order to retrace back their steps from the 
way of error, and enter the road that would lead to the coming out from 
the whrilpool of moral miseries, in which they had hitherto wretchedly 
moved during countless existences. All that Gaudama said to the foregoing 
purposes, constitute the law upon which so many high praises are lavished 
with a warm and fervent earnestness. A fell and complete knowledge of 
that law, in the opinion of Budhists, dispels at once the clouds of ignorance, 
which, like a thick mist, encompasses all beings, and sheds bright rays of 
pure light which enlighten the understanding. Man is thus enabled to 
perceive distinctly the wretchedness of his position, and to discover the 
means wherewith he may extricate himself from the trammels of passions 
and finally arrive to the state of Neibban, which is, as it shall be hereafter 
fully explained, the exemption from all the miseries attending existence. 
The whole law is divided into three parts ; the Abidama or metaphtsics, 
Thouts or moral instructions, and the Wini, or discipline. According to 
the opinion of the best informed among Budhists, the law is enternal, 
without a beginning or an author that might have framed its precepts. No 
Budha ever considered himself, or has ever been looked upon by others, as 
the inventor and originator of the law. He who becomes a Budha, is gifted 
-with a boundless science that enables him to come to a perfect knowledge 

■ of all that constitutes the law : he is the fortunate discoverer of things al- 
ready existing, but placed far beyond the reach of human mind. In fact 
.the law is eternal, but has become since the days of a former Budha, obli- 
terated from the minds of men, until a new one, by his omniscience, is 
.•enabled to find it back and preach it to alt beings. 

The third object of veneration is the Thauga, or Assembly. The meaning 

■ of the Pali word Thanga is nearly equivalent to that of church or congre- 
gation In the time Gaudama lived, the assembly was composed of all 
individuels who, becoming converts, embraced the mode of living of their 
preacher, remdned with him ; or if they occasionally parted with him for 
awhile, always kept a close intercourse with him, and spent a portion of 
.their time in his company. Having left the world, th«y subjected them- 
selves to certain disciplinary regulations, afterwards embodied in the great 
compilation called Wini. The members of the Assembly were divided 
into two classes ; the Ariaha or venerables, who by their age, great profici- 
ency in the knowledge of the law and remarkable fervor in the assiduous 
practice of all its ordinances, occupied deservedly the first rank amongst 
the disciples of Budha, and ranked foremost in the Assembly. The second 
class was composed of the Bickus, or simple mendicant Religious. It is dif- 
ficult to assert with any degree of probability whether the Upasakas, or 
.ordinary hearers, have ever been regarded as members of the Thanga, and 
.forming a portion thereof. The Upasakas were believers, but continued to 



4 



LEGEND OF THE BURMESE BUDHA. 



for by Nats and men, capable to wipe off the stains of 
concupiscence and is immutable. 

1 adore the assembly of the perfect, of the pure and il- 
lustrious Arihas in their eight sublime states, who have 
overcome all the passions that torment other mortals, by 
eradicating the very root of concupiscence, and who are 
famous above all other beings. 

I undertake to translate from the Pali 3 text, the history 
of our most excellent Phra, from the period he left Too- 
cita, 4 the fourth abode of Nats, to the time he entered 
into the state of Neibban, 

Previous, however, to commencing the work, I will re- 
late succinctly what is found in our hooks respecting the 

live in the world and formed, as it were., the laity of the Badhistic 
church. According to the opinion of Budhists in these parts, the laity is 
not considered as forming or constituting a part of the Thanga ; those 
only who abandon a secular life, put on the yellow cannonical dress, and 
endeavor to, tread* in the footsteps of their great teacher, are alone entitled 
to the diginity of members of the Assembly, to which a. veneration is paid; 
similar to that offered to Budha and the law. The Ariahs or vene rabies 
are divided into four classes, according to their greater or lesser proficiency 
in knowledge and moral worth. They are cailed Thotapan, Thakadagan, 
Anagam an-d Arahat. In the class of Thotapan, are included the individu-. 
als who have entered into the current or stream,, leading to deliverance, or 
in other terms, who have stepped into the way of perfection. The Thota- 
pan is, as yet to be born four times ere he can obtain the deliverance. Those 
who belong to the second class, glide rapidly down the stream, following 
steadily the way leading to perfection, and are to be born once more in the- 
condition of Na,t, and once in that of man. Those of the third class are to 
be born once in the condition of Nats. Finally those of the fourth class have 
gone over the fourth and last way to perfection, reached the summit of 
science and spiritual attainments, and are ripe for the state of Neibban 
they infallibly obtain after their death. The Aiiahs are again subdivided 
into eight classes, four of which include those who are following the four 
ways of perfection ; the four oilers comprehend these who enjoy the reward, 
of the ''uties practised in folio wing the ways of perfection. 

3. — The Burmese translator of the Pali text gives, us to, understand, that 
his intention, is not to give the history of our Biulh.a, during the countless 
existences that have preceded the la,st one,, when, he obtained the supreme 
intelligence Budhists keep five hundred and ten histories or legends of" 
Budha, purporting to, give* an account of as many of his former existences ; 
and to enhance the value of such records, the contents are supposed to have 
Wen narrated by Budha himself to, his. disciples and hearers. I have read 
most of them. Two hundvead of these fabulous narrations are very short, 
and give few. particulars regarding our Phra, when he was as yet in the state,, 
of animal, man and Nat. They are, except the heading and the conclusion^ 
but the same fables and contes to. be met with amongst all Asiatic nations, 
which have suplied, with inexhaustible stores, all ancient and modern fabu-. 
1&\s. The last ten narratives are. really very complete and interesting- 



LEGEND OF THE BURMESE BUDHA. 



5 



great Being who, by a slow but sure process, was quali- 
fying himself for his great and high destiny. It is 
stated that all the following particulars were narrated by 
Gauclama himself, to the great disciple Thariputra. 

During seven Thingies of worlds, he who was to be- 
come a Budha, felt within himself, during that immense 
number of revolutions of nature, a thought for the Bud- 
haship, awakening in his soul. This thought was succeeded 
by a wish, a desire and a longing for that extraordinary 
calling. He began to understand that the practice of 
virtues of the highest order, was requisite to enable him to 
obtain the glorious object of his ardent wishes, and no less 

stories of ten existences of Budha preceding the one we are about descri- 
bing, during which he is supposed to have practised the ten great virtues, 
the acquisition of which is an indispensable qualification for obtaining the 
exalted diginity of Phra. Some of these legends are really beautiful, interes- 
ting, and well composed pieces of literature. 

4. — Toocita, or the joy ful abode, is one of the seats of the Nats. But in 
order to render more intelligible several passages of this work, it is almost 
indispensable to have an idea of the system adopted by Budhists in assig- 
ning to rational beings their respective seats or abodes. There are 31 seats 
assignedto all beings which we may suppose to be disposed on an immense 
scale, extending from the bottom of the earth to an incommensurable height 
above it. At the foot, we find the four states of punishment, viz. hell, 
the states of Athourikes, Preithas, and animals. Next comes the abode 
of man. Above it are the six seats of Nats. These eleven seats are called 
tjie seats of passion, or concupiscence, because the beings residing therein, 
are still subject to the influence of that passion, though not to an equal de- 
gree, Above the abodes of Nats, w r e meet with the 16 seats, called Rupa, 
disposed prependicularly one above the other, to an incalculable height. 
The inhabitants of those fanciful regions, are called Brahmas or perfect. 
They have freed themselves from concupiscence aud almost all other pas- 
sions, but still rerain some affection for matter and materal things. Hence 
the denomination of Rupa, or matter, given to the seats. The remaining 
portion of the scale is occupied by the four seats called Arupa or immateri- 
als, for the beings inhabiting them are entirely delivered from all passions. 
They have as it w r ere broken asunder even, the smallest ties that would at- 
tach them to this material world. They have reached the summit of perfec- 
tion ; one step farther, and they enter into the state Neibban, the consumm- 
ation, according to Budhists. of all perfection. To sum up all the above in a 
few words : there are four states of punishment. The seat of man is a 
place of probation and trial. The six abodes of Nats are places of sensual 
pleasures and enjoyments. In the 16 seats of Rupa, are to be met those 
beings whose delights are of a more refined aud almost purely spiritual na- 
ture, though retaining as yet some slight affections for matter. In the* 
four seats of Arupa are located those beings who. are wholly disentangled 
from material affections, who delight but in, the sublimest contemplation^ 
soaring, as it were, in the boundless regions of pure spiritualism. 



6 



LEGEND OF THE BURMESE BUDHA. 



than 125,000 Budhas appeared during that space of 
time. 

"When the above period had at last come to an end, 
the inward workings of his soul prompted him to ask 
openly for the Budhaship. The period of asking lasted 
nine Thingies of worlds. It was brightened and illustra- 
ted by the successive manifestation of 987,000 Budhas. 
In the beginning of this latter period, the future Gau- 
dama was a Prince by the name of Laukatara, ruler of 
the Nanda country. At that time, there appeared iu the 
country of Kappilawot, a Budha, called Thakiamuni 
Paurana Gaudama. Whilst he happened to travel through 
the Nanda country, with the twofold object of preach- 
ing the law and begging for his food, the ruler Laukata- 
ra made great offerings to him. Meanwhile, with a 
marked earnestness, he solicited at the feet of Thakiamu- 
ni, the favor of becoming, at some future time, a Budha 
as himself was one. He expressed the wish to be born 
in the same country, from the same father and mother, 
to have for his wife the very same Queen, to ride the 
game horse, to be attended by the same companions, and 
ffche same two great disciples of the right and of the left. 
To this request, Thakiamuni replied in the affirmative, 
but he added that an immense length of time had as yet 
yto elapse, ere the objects of his petition be fully granted. 
A similar application was repeatedly made to all other 
succeeding Budhas, and a like promise was held out to 
Jiim. 

The third period of four Thingies of worlds, was re- 
markable by the complete absence of all that could en- 
lighten or illustrate the various states of existence. A 
complete moral and intellectual darkness was spread 
over all beings and kept them wraped up in utter dark- 
ness. No Budhas, no Pitzekabudhas appeared to illumi- 
nate, by their doctrine and science, the mind of men. No 
Tsekiawade, or king of the world, made his appearance to 
infuse life and energy in the midst of the universal slum- 
bering. 



LEGEND OF THE BURMESE BUBSA* ? 

But the following hundred thousand revolutions of na- 
ture were more fortunate. There flourished no less than 
twenty seven Budhas, from Tahingara, the first in the se- 
ries, to Kathaba the last one immediately preceeding 
Gaudama. 

During the period that the Budha named Deipinkara 
was the teacher of all Beings, our future Gaudama was 
born in the country of Amarawatti, from illustrious and 
rich parents j belonging to the caste of Pounhas. 

When as yet a youth, he lost both his parents, and in- 
herited their property. 

* In the midst of pleasure and plenty, he made, one day, 
this reflection. The riches that I now possess, were my 
parents' property, but they have not been able to save 
them from the miseries attending death. They will not, 
alas ! afford to me a better and more secure fate. When 
I go into the grave, they will not come along with mev 
This bodily frame I am clad in, is not worth to be pitied. 
Why should I bestow signs of compassion upon it. Fill- 
ed with inpurities, burthened by rottenness, it has all 
the elements of destruction, in the compounded parts of 
its existence. Towards Neibban I will turn my regards ; 
upon it, my eyes shall be rivetted. There, is the tank in 
which all the impurities of passions, may be washed away. 
Now, I will forsake every thing, and go forthwith in 
search of a teacher that will point out to me, the way 
leading to the state Neibban. 

Full of these thoughts, the young man gave away to 
the needy all that he possessed, reserving nothing ta 
himself. Freed from the trammels of riches, he withdrew 
into a lonely place, where the Nats had prepared before- 
hand all that was necessary to minister unto his wants. 
He embraced the profession, or mode of life of a Rahan y 
or perfect. Attired in the dress of his new profession, 
he lived for some time on this spot, under the name of 
Thoomeda. Displeased however, with the too easy mode 
of life he was leading, he left that spot, and was satisfied 



8 



LEGEND OF THE BURMESE BUDHA* 



with dwelling under the shade of trees. He however^ 
went out, from time to time, in quest of his food. 

A few years previous to the retirement of Thoomeda 
into the solitude, he who was to be the Budha Deipinka- 
ra, migrated from one of the Nats' seats and incarnated 
in the womb of the Princess Thoomeda, wife of Thoodewa f 
king of the Bamawatti country. Subsequently he was 
married to the Princess Padouma who bore unto him a 
son named Oothabakanda. On the same year the child 
was born, the king left his palace on elephant back, 
withdrew into some lonely place, practised during ten 
months all sorts of self inflicted penances, and under the 
shade of the tree Gniaong Kiat, became a Budha. On 
that occasion, the earth quivered with great violence, but 
the hermit Thoomeda being in ectasy at that moment, 
knew nothing of the extraordinary occurrence. 

On a certain day, Deipinkara was travelling through 
the country, for the two fold purpose of preaching the law 
and collecting his food. Arrived near a place where the 
road was very bad, he stopped for a while, until the road 
be made passable. The people hastened from all parts 
to come and prepare the road for Deiperikara and his 
followers. Thoomeda gifted with the privilege of travel- 
ing through the air, happened to pass over the spot where 
crowds of people were busily engaged in preparing and 
leveling a road. The Hermit alighted on that spot, and 
inquired from the people what was the cause of their 
busy exertions. They told him that the most excellent 
Deipinkara was expected with a large retinue of disci- 
ples, and that they strained every nerve to have the road 
ready for them, Thoomeda begged to be permitted to 
have a share in the good work, and asked that a certain ex- 
tent of the road be assigned to him as his task. His request 
was granted and he forthwith set at work with the great- 
est diligence. It was all but finished when Budha Dei- 
pinkara followed by forty thousand disciples made his ap- 
pearance. Thoomeda actuuated by an ardent desire of 
testifying his respect to the holy personage, without show- 



LEGEND OF THE BURMESE BUDHA. 



9 



i'ng the least hesitation, he flung himself into the hollow 
that Was as yet not filled, and lying on his belly, his back 
upwards, bridged the place and entreated the Budha and 
his followers to cross the hollow by trampling over his 
body. Great and abundant shall be the merits that I* 
Said he within himself, shall gain by this good work. No 
doubt I will receive from the mouth of Deipinkara the as^ 
surance, that I shall, hereafter^ obtain the Budhaship. 
The Budha standing over him, admired the httmble and 
fervent devotedness of Thoomeda. With one glance he 
perceived all that was going on in the hermit's mind* and 
with a loud voice that could be heard by all his disciples* 
he assured him that four Thingies and one hundred thou- 
sand Worlds hence, he would become a Budha* the fourth 
that would appear during the world called Baddai He 
went on, describing minutely the principal events that were 
to illustrate his future career. No sooner was this reve- 
lation made to him, that Thoomeda hastened back to his 
forest. Sitting at the foot of a tree, he exhorted himself 
by fine comparisons to the practice of those virtues* the 
best suited to weaken in him, the influence of passionSi 

In the different existences that followed, Thoomeda at 
all the periods of the appearance of some Budhas, receiv- 
ed a confirmation of the promise he had had from the 
Hps of Deipinkara. 

This present world we live in, has been favored above 
all others. Already three Budhas have appeared, viz : 
Kaukkasan, Gaunagong and Kathaba. They invariably 
belonged to the cast of Punhas, and he who was to be 
hereafter our Gaiidama, during the many existences he 
passed through, at the time of the manifestations of those 
three Budhas, was always born from the same cast. Ka- 
thaba is said to have lived and preached during the ninth 
andrakap. It was he who, for the last time, assured the 
future Gaudama that he would obtain the Budhaship dur- 
ing the tenth andrakap* 

We will only mention his last existence in the seat of 
man, previous to the one he was to obtain the great prize 
lie had labored for, with so much earnestness during in* 

3 



10 



LEGEND OF THE BURMESE BUBHA. 



numerable existences. He became Prince, under the' 
name of Wethandra, and practised to an eminent, nay 
heroic degree, the virtues of liberality and charity. To 
such an extent did he obey the dictates of his liberal heart, 
that after having given away all the royal treasures, his 
white Elephant, &c, he did not shrink from parting with 
his own wife, the Princess Madi, and his two children 
Dzali and Gahna. He then died and migrated to the 
Toocita seat, and enjoyed the blissfulness and felicity of 
Nats, under the name of Saytakaytoo, during fifty seven 
koudes of years. 

The origin and begining of the Kapilawot country as 
well as of its Rulers, are to be alluded to, as briefly as 
possible. In the country of the middle, Mitzimadesa, 
the kings that ruled from the time of Mahathamadat to 
that of Ookakaritz, king of Benares, were 252,556 in num- 
ber. The last named monarch was married to five wives and 
had children by them all. The first queen happening to die, 
the king became passionately enamoured of a young woman, 
whom he married. She soon presented him with a son, 
whom the king, pressed by his young wife's solicitations, 
declared heir apparent, to the prejudice of his elder sons. 
As might have been expected, the four elder sons loudly 
complained of the preference given to their younger bro- 
ther. To put an end to the domestic disputes, the king 
called his four sons and their five sisters, gave them a 
large retinue, and bade them to go in a northerly direction, 
in search of a favorable spot, for building a new city. 
They followed their father's advice. After a long wander- 
ing through the forests, they came to a place were lived 
the Eathee Kapila, who becoming acquainted with the ob- 
ject of their errand, desired them to stay with him and 
found a city. He also wished that, on the very spot 
where stood his hut, the king's palace should be erected. 
He predicted that this city would become great, powerful 
and illustrious ; that it would be a city of peace, since the 
animals in the forests lived peaceably, without ever at- 
tempting to inflict harm on each other. The proposal 
Was cheerfully accepted. All the people sat at work with 



LEGEND OF THE BURMESE BUDflA. 



11 



great earnestness. When the work was completed, they 
offered the new city to Kapila, who was made their teach- 
er. Hence the name of Kappilawottoo, or Kapilawot. 

The four Princes finding that among their followers, 
then were no daughters of the royal race, whom they could 
marry, resolved, in order to keep pure the royal blood, to 
marry their four younger sisters. The eldest one was rais- 
ed to the dignity of queen mother. Ookamukka the eldest 
of them, was the first king of Kapilawot. Whilst these 
things were coming to pass, the king of Benares, having 
been attacked with leprosy, had left his throne, and retir- 
ed in a forest north of his capital. There he found his cure 
under the shade of the Kalau tree. At the same time 
the eldest sister, named Peya, who had become queen 
mother, was seized with the same distemper, and went into 
the same forest. She met with the king whom she knew 
not. By his advice, she sat under the Kalau tree, and the 
beneficent smell of the leaves, soon worked a perfect cure. 
They were subsequently married and had a numerous 
progeny. They settled on this spot, and built the city of 
Kaulya. The small river Rohani, flowed between Kau- 
lya and Kapilawot.* 

* When laying before the reader a short and concise account of the Be- 
ing, who was to become the Budha called Gaudama, the writer deems it ne- 
cessary to make a general observation, which, he hopes, will greatly help to 
understand correctly, several passages of the follo wing pages. Gaudama 
was a Hindoo, brought up by Hindoo masters, and initiated to all the know- 
ledge possessed by the society he lived in. He accepted the fabulous ge- 
nealogies of kings *uch as they were found in the writings of his days. The 
same may be said of the erroneous notions respecting our Globe, the size 
and motions of the sua and the moon, and other heavenly bodies, the expla- 
nations of many natural phenomena, the description of hell, of the seats of 
reward, &o. Teacher as he w r as of moral precepts based upon metaphysical 
principles, Gaudama concerned himself very little about these things, which 
in his eyes were not worth the consideration of a sage. Hut he, or more pro- 
bably his disciples, availed themselves of these notions for resting upon them 
some portions of their system, and giving them such developments as best 
suited their views These notions, though wedded to the religious' system 
■originated by Gaudama, do not, strictly speaking, belong to it. They exist- 
ed before his appearance in the schools of philosophy ; they formed a part 
of the stock of knowledge possessed by the society in which he was reared. 
To account properly for these particulars and many others belonging to the 
disciplinary regulations, recourse must be had to the study of the ancient 
j-eligion of the Hindoos, Brahminism. 
In the account of the foundation of the Kapilawot city, we find that the 



12 



LEGEND OF THE BURMESE BUDHA. 



From Ookamukka, the first king of Kapilawot, to Prince 
Wethandra, there are but' seven successive kings. From 
Dzali, the son of Wethandra, to Dzeyathena, the great 
grand father of Gaudama, there were 82,002 kings. Let 
it be borne in mind, that during that period of time, our 
Phralaong, or future of Gaudama was in one of the Nats' 
seats. The Princes of Kapilawot were wont to go and 
sport on the water of a lake somewhat distant from the 
city. They at first erected a temporary place of residence, 
in the vicinity of that sheet of water, and finally built a 
city which received the name of Dewaha. It had like- 
wise its kings of the same Thagiwi race. Dzeyathena, the 
king of Kapilawot, had a son named Thiahanoo and a 
daughter named Yathaudara. His cotemporary king of 
Dewaha, Aukaka, had also a son and a daughter, Eetzana 
and Kitzana. Thiahanoo was married to Kitzana who 
bore into him five sons, Toudaudana, Kanwaudana, Thouk- 
kaudana, Thekkaudana and Amittaudana; and two daugh- 
ters, Amita and Pilita, Eetzana the son of the king of 
Dewa, married Yathaudara, daughter of Dzeyathana, 
king of Kapilawot. From this marriage, were born two 
sons Thoopabudha and Dantapani ; and two daughters, 
Maia and Patzapati. 

When Eetzana became king of Dewaha, a considerable 
error had crept into the calendar. A correction was 
deemed necessary. There lived a celebrated hermit, or 
Pathee, named Deweela, well versed in the science of cal- 
culation. After several consultations held on this im- 
portant subject, in the presence of the king, it was agreed 
that the Kaudza era of 8,640 years, should be done away 
with, on a Saturday the first of the moon of Tabaong, and 
that the new era should be made to begin on a Sunday, 
on the first day of the waxing moon of the month Ta- 
goo. This was called the Eetzana era, 

practice of leaving the eldest sister unmarried, and the Princes marrying 
their own sisters, is, up to this day observed by the royal family of Burma. 
The eldest daughter of the reigning monarch is to remain unmarried dur- 
ing her parents' life, and the first queen is often, if not always, the sister or 
half sister of the king. The same unnatural practice prevailed in the royal 
family of the ancient Persians. 



LEGEND OF THE BURMESE BUDHA. 



13 



On the 10th of the new era, Thoodaudana was born in 
the city of Kapilawot ; and on the 12th year, Maia was 
born at Dewaha. In the days of the Bndha Wipathi, 
the future Maia was then the daughter of a Pounha. Her 
father who tenderly loved her, gave her, one day, a fine 
nosegay with a great quantity of the choicest perfumes and 
essences. The young girl delighted with these articles, 
hastened to the place where lived Wipathi, and with a pi- 
ous and fervent earnestness, laid at his feet all that she 
had received from her father. Wipathi admiring the 
fervent liberality of the damsel, assured her that she 
would, hereafter, become the mother of aBudha, who was 
to be called Gaudama. 

When Thoodaudana was 18 years of age, his father 
king Thiahanoo called eight Pounhas skilled in the science 
of astrology, and directed them to go with a large retinue 
and splendid presents in search of a royal princess, to be 
married to his son. The eight Pounhas departed. They 
visited several countries, but all hi vain; they could not find 
one princess worthy of their master s son. At last they 
came to the city of Dewaha. They had no sooner arriv- 
ed in sight of it, than they saw many signs, which prog- 
nosticated that, in the city, would be found an accomplished 
princess, in every respect, qualified to become the wife of 
the heir to the throne of Kapilawot. At that time the 
young Maia had gone to enjoy herself in a garden outside 
the city. It was situated on a gently sloping ground cover- 
ed with all sorts of the finest and rarest trees. A small 
brook winding its course in various directions, spread on 
every spot, with its gently murmuring waters, a delicious 
freshness. Thither the royal messengers resorted. They 
found the princess in the midst of her companions, out shining 
them all in beauty, like the moon among the stars. Admit- 
ted into her presence, the head of the deputation attempt- 
ed to speak and explain the object of his visit; but he was 
so much overwhelmed by the beauty, the graceful and dig- 
nified appearance of the princess, that his voice failed him, 
and he fainted successively three times. On each fit that 
came on him, several damsels ran to his assistance with 



14 



LEGEND OF THE BURMESE BUDHA. 



pitchers of fresh water, and brought him back to his 
senses. Having recovered his spirits, the chief Pounha 
felt encouraged by some graceful and kind words from 
the lips of the Princess. He explained to her, with the 
choicest expressions, the object of his mission; and with a 
faltering and timid tone of voice, stated to her that he had 
come to entreat her to accept presents from, and the hand 
of, Prince Thoodaudana. Meanwhile he poured at her 
feet, the brightest jewels, and rarest articles. The Prin- 
cess with a sweet voice, modestly replied that she was under 
the protection and care of her beloved parents, whose will 
she never resisted : that it was to them that this affair 
was to be referred. As to her own part, she had but one 
thing to do, to abide by her parents good wishes. 

Satisfied with the answer, the Pounhas retired, and hast- 
ened to the palace of king Eetzana, to whom they related 
all that had just happened. The king graciously agreed 
to the proposal, and, in proof of his perfect satisfaction, 
sent in return, a deputation, with many presents to Prince 
Thoodaudana and to his father. As might be expected, 
the royal messengers were well received at Kapilawot. 
Thiahanoo and his son set out, with a countless retinue, 
for the city of Dewaha. In a mango trees grove, an im- 
mense building was erected, out of the city for their re- 
ception and accomodation; and in the middle of that build- 
ing, a spacious hall was arranged with infinite art, for the 
marriage ceremony. When all the preparations were 
completed, the bridegroom attended by his father, king 
Thiahanoo and the chief of Brahmas, went out to meet the 
Bride, who was coming from the garden, accompanied by 
her mother and the wife of the great Thagia. Both ad- 
vanced towards the centre of the hall, near a stand raised 
for the occasion. Thoodaudana stretched at first his hand 
and laid it over that place. Maia gracefully acted in a 
similar manner. Both then took each other s hand, in 
token of the mutual consent they gave. At that auspicious 
moment, all the musical instraments resounded, and with 
gladdening tunes proclaimed the happy event. The Poun- 
has holding the sacred shell in their hands, poured the 



LEGEND OF THE BURMESE BUDHA. 



15 



blessed water over their heads, uttering all sorts of bless- 
ings. The parents and relatives joined in calling forth, 
upon the young couple, the choicest benedictions. The 
King, Princes, Pounhas and Nobles vied with each other, 
in making presents, and wishing them all sorts of happi- 
ness. 

When the festival was over, Thiahanoo desired to go 
back to his country, with his son and daughter-in-law. 
This was done with the utmost pomp and solemnity. On 
his return, he continued to govern his people with great 
prudence and wisdom, and at last died and migrated to 
one of the Nats' seats. He was succeeded by his son Thoo- 
daudana, who with his amiable wife, religiously observed 
the live precepts, and the ten rules of kings. By his be- 
neficence and liberality to all, he won the sincere affection 
of his people. It was on the 28th year of the new era, 
that he was married. Soon after, he took for his second 
wife, Patzapati, the younger sister of Maia. Thoodauda- 
iia's sister Amitau, was married to Thouppabudha, the son 
of king Eetzana. 

About four Thingies 5 an hundred thousand worlds" 
ago, 6 the most excellent Budha, who is infinitely wise 

5. — Thingie is a number represented by a unit, followed with 64 cyphers 
others say, one hundred and forty. 

6. — Budhists have different ways of classifying the series of worlds which 
they supose to succeed to each other, after the completion of a revolution 
of nature. As regards Budhas, who appear at unequal intervals for illumina^ 
ting and opening the way to deliverance, to the then existing beings, worlds 
are divided into those which are favored with the presence of one or several 
Budhas, and those to which so eminent a benefit is denied. Ihe present 
revolution of nature, which includes the period in which we live, has been 
privileged above all others. No less than five Budhas, like five shining suns, 
are to shoot forth rays of incomparable brilliancy, and dispel the mist of 
thick darkness that encompasses all beings, according to their respective 
laws of demerits. Of these five, four, namely, Kaukassan, Gaunagong, Ka- 
thaba, Gaudama, have already performed their great task. The fifth, named 
Aremideia, is as yet to come. The religion of Gaudama is to last 5,000 
years, of which 2 408 are elapsed. The names of the 28 last Budhas are 
religiously preserved by Budhists, together with their age, their stature, the 
names of the trees under which they have obtained the universal intelligence,, 
their country, with the names of their father and mother, and those of 
their two chief disciples. Deinpakara occupies the fourth place in the 
series. He is supposed to have been eighty cubits high, and to have lived 
100,000 years. 

Ib is not without interest to examine whether there have existed Budhas^ 



16 



LEGEND OF THE BURMESE BTJDHA. 



and far superior to the three orders of beings, the Brah s 
mas, the Nats, 7 and men, received at the feet of the Phra 

previous to the time of Gaudama, and whether the twenty-eight Budhaa 
above alluded to, are to be considered as mithological beings who have never 
existed. It cannot be denied that mention of former Budhas is made in 
the earliest sacred records, but it seems difficult to infer therefrom that they 
are real beings. 1st. The circumstances respecting their extraordinary 
longevity, their immense stature, and the myriads of centuries that are sup- 
posed to have elapsed from the times of the first, to those of Gaudama, are 
apparently conclusive proofs against the reality of their existence. 2nd 
The names of those personages are found mentioned in the preachings of 
Gaudama, together with those individuals with whom he is supposed to have 
lived and conversed during former existences. Who has ever thought of 
giving any credence to those fables t They were used by Gaudama, as so 
many means to give extension and solidity to the basis whereupon he in- 
tended to found his system. 3rd. There are no historical records or mon- 
uments that can give countenance to the opposite opinion. The histori- 
cal times begin with Gaudama ; whilst there exist historical proofs of the' 
existence of the rival creed of Brahminism, anterior to the days of the ac- 
knowledged author of Budhism. 

It cannot be doubted that there existed in the days Of Budha, in the valley 
of the Ganges and in the Punjab, a great number of philosophers who led 
a retired life, devoting their time to study, and the practice of virtue. Some 
of them occasionally sallied out of their retreats to go and deliver moral in- 
structions to the people. The fame that attended those philosophers, attrac- 
ted round their lonely abodes, crowds of hearers, eager to listen to their 
lectures and anxious to place themselves under their direction, fdr learning 
the practice of virtue. In the pages of this Legend shall be found passages 
coroborrating this assertion. Thence arose those multifarious schools, 
where were elaborated those many systems, Opinions, d c. fdr which India 
has been celebrated from the remotest antiquity. The writer has had the 
patience to read two works full of disputations, between Brahmins and Bud- 
hists, as well as some books of the ethics of the latter : he has been aston- 
ished at finding that in those days, the art of arguing, disputing, defining, &c; 
had been carried to such a point of nicety, as almost to leave far behind 
the disciples of Aristotle. It has been said that the Gymnosophists 
Whom Alexander the Great met in India, where Budhist philosophers. 
But the particulars mentioned by Greek writers respecting their manners 
and doctrines, contradict such a supposition. They are described as living 
in a state of complete nakedness and as refusing to deliver instructions to 
the messenger of Alexander, unless he consented to strip himself of his 
clothes. On another hand, we know that Budha enjoined a strict modesty 
to his Religious, and in the book of Ordinations, the candidate is at first 
asked whether he comes provided with his canonical dress. The Gym- 
nosophists are represented as practising extraordinary austerities, and 
holding self destruction in great esteem. These and other practices are 
quite at variance with all the prescriptions of the Wini, or book of dis- 
cipline. It is further mentioned that the Macedonian hero met with other 
philosophers living in community ■ but whether these were Budhists or 
hot, it is impossible to decide. It can be, scarcely, believed that Budhism, in 
the days of Alexander, would have already invaded the countries which the 
Grecian army conquered. 

7. — Nat in Pali means Lord. Its signification is exactly equivalent to 
that of Dewa, Dewata The Nats are an order of beings in the Budistic 



XEGEND OF THE BURMESE BUDHA. 



17 



Deipinkara the assurrance that he would afterwards be- 
come himself a Bud ha, At this time he was a Rathee, 8 
under the name of Thoomeda. During that immense 

system, occupying six seats or abodes of happiness — placed in rising succes- 
sion above the abode of man. They are spirits endowed with a body of so 
subtle and somewhat ethereal nature, as to be able to carry themselves, with 
the utmost rapidity, from their seats, to that of man, and vice versa. They 
play a conspicuous part in the affairs of this world, and are supposed to ex- 
ercise a considerable degree of influence over man and other creatures. Fear, 
superstition and ignorance have peopled all places with Nats, livery tree, 
forest, fountain, village, and town has its protecting Nat. Some among the 
Nats having lost their high station, through misconduct, have been banished 
from their seats and doomed to drag a wretched existence, in some gloomy 
recesses. Their power for doing evil, is supposed to be very great. Hence 
the excessive dread for those evil genii, entertained by all Budhists. A good 
deal of their commonest superstitious rites, have been devised for propitiat- 
ing those enemies to all happiness, and averting the calamitous disasters 
which they seem to keep hanging over our heads 

Though the Nats worship is universal among the Budhists of all nations, 
it is but fair to state that it is contrary to the principles of genuine Budh- 
ism and repugnant to its tenets. It is prdbabie that it w T as already existing 
among all the nations of Eastern Asia ut the time they were converted to 
Budhism. 

The tribes that have not as yet been converted to Budhism, have no other 
worship but that of the Nats. To mention but the principal ones, such as 
the Karens, the Khyins and the Singphos, they may differ in the mode of 
performing their religious rites and superstitious ceremonies, but the object 
is the same, honoring and propitiating the Nats. This worship is so 
deeply rooted in the minds of the wild and half civilized tribes of Eastern 
Asia, that it has been, to a great extent, retained by the nations that have 
adopted Budhism as their religious creed. The Burmans, for instance, 
from the king down to the lowest subject, privately and publicly indulge 
into the Nats worship. As to the tribes that have remained without the 
pale of Budhism, they may be styled Nats worshippers. Hence, it may be 
inferred that, previous to the introduction, or the preaching of the tenets of 
the comparatively new religion in these parts, the worship of Nats was uni- 
versal and predominating. 

8. — Eaci or Rathee means an hermit, a personage living by himself in 
some lonely and solitary recess, far from the contagious atmosphere of im- 
pure society, devoting his time to meditation and contemplation. His diet 
is of the coarsest kind, supplied to him by the forests he lives in ; the skins 
of some wild animals afford him a sufficient dress. Most of those Kathees 
having reached an uncommon degree of extraordinary attainments, their bo- 
dies become spiritualised to an extent, which enables them to travel from 
place to place, by following an aeri.d course. In all Budhistic legends, come- 
dies, &.c, they are often found interfering in the narrated stories and epi- 
sodes. 

There is no doubt but those devotees who, in the days of Budha, spent 
vtheir time in retreat, devoted to study, and meditation, were Biahmins. In 
support of this assertion, we have the highest possible native authority, the 
Institutes of Meiioo, compiled probably during the eighth or ninth century 
•before Christ. We find in that work minutely described, the mode of life 
4 



18 



LEGEND OF THE BURMESE BUBItto 



space of time, he practised, in the highest degree, the ten 
great virtues, the five renouncings, and the three mighty 
works of perfections. 8 Having became a great prince • 
under- th# name of Wethandra, he reached the acme of 
§elf-abrtegation and renouncement to all the things of this . 
world\ After his death, he migrated to Toocita the fourth 
abode of Nats. During his sojourn in that happy place^ 
enjoying the fulness of pleasure alloted to the fortunate 
inhabitants of those blissful regions, a sudden and uncom-" 
mon rumour, accompanied with an extraordinary commo- 
tion, proclaimed the gladdening tidings that a Phra was. 
soon to make his appearance in this world.*: 

Oa hearing that a Phra was, soon to make his appear- 
ance amongst men, all the Nats-, peaceful inhabitants of 
the fortunate abode of Toocita, assembled in all haste and 
crowded around Phralaong, m eagerly inquiring from him^ 

t>ecoroiB§»- a ferae Ifosbmoia. Bering the third part of bis- life-, & Btsbmin 
must IHq as an anchorite m the w©od : s. Cla.d in the bark ef trees, or the 
skins of animals, with bis- hair and naafs tirocut, having no shelter "whatever 
but that which is afforded him by the trees of the forest, keeping sometimes., 
a strict silence, living, on bei'bs and roots, be must train himself up- to.bear-s. 
in g with entire unconcern, the cold- of winter, arid the beat of '• summer. 
•Such is the course of life, according to tjhe. Veda% which the true Brahmins, 
is. boiaad to follow during the third portion of bis existence. Some Bnd'istic 
zealots have sometimes- endeavored to emulate the ancient. Rathees in their 
singular mode cf life. It. is- not quite, n-nfrequent in our days- to bear of 
some ferment Pkongies who,, dining the three- months ef lent ( withdraw in soli- 
tude-, to be more at liberty to devote their • time, to-< study and. meditation. This; 
qbserTamee, however, is practised by but very few individuals., and that too,, 
with a degree of laxity that indicates a. marked decline of the pri seine- fervor, 
thai glowed: in these id cf primitive- Hudhists. 

9s. — The tbreo great works, are :— the assistance- afforded', to ms parents^ 
and relatives ; the great offerings be had made, coupled with a strict obser- 
vance; of the most difficult points of the law, and benevolent dispositions to- 
wards berpgs inclrsciiinmately. 

10t — This extmpiTlinary monarchy calfed Tseldawade, never makes bis ap- 
pearance- during the period cf time allotted to. t tbe. publication, and duration., 
of the religions ktstitutions- ©f a Buclha. 

* Remark of the- J&wrrnese translator, — Tiieje are three- solemn' occasions,, m which this great rtt- 
tpoair is- aofeeeh.abspa^i'. The %st : „ when the Hats. gua-?dia»is 'of this world, knowing thai 100,.000! ; 
hence j, she e&<5 of this "woiM is So come,, show theiitselyes amongst rn-eii,, with the Is heads hanging. 
qowiBv'fososjsowfuS *o«nJeaa»ce arad tear* stream! tig 'dotrn their £>ces., : They are clad in a red . 
e|ress„ s>»iB paoelaiaa &§ostd fc> al^nasortafe. the destruction of this planet,, r00;Ot)0 years hence- They 
♦-arnesaly sjsHiBepoB, meat So dtevole themselves- to the ebsesva^ee of the law,, to t he pm-etrce- of vir- 
|*»e« t?be : stisppsss of farer.>±s r ari-d the sespecfi due to Tirtuous peBsona-ges The second 5 , when the. 
saiiMi- Unis^ jmctsim to 'aie» Shat a 1 ,000 years hence* a Bstd ha or Pftm will appear amongst them r 
and the thirds&iermi occasion, is when* they come audi antmanee to men that within 100 years, 
Spere wia &e in Shi* world, a mighty Ptiuce t whose unlimited sway shall, extend, over the four greats" 



IEGENI) OF THE BUllMESE BUDHA. 



who was the fortunate Nat, to whom was reserved the sig- 
nal honor of obtaining the incomparable dignity of Budha. 
The reason which directed their steps towards our Phra- 
laong, and suggested their enquiry, was, that in him were 
already to be observed unmis take able indices, foreshadow- 
ing his future greatness. 

No sooner had it become known that this incompara- 
ble destination was to be his happy lot, than Nats from 
"all parts of the world, resorted to the abode of Toocita to 
meet Phralaong and to congratulate him upon this happy 
occasion. Most glorious Nat, did they say to him, you 
have practised most perfectly the ten great virtues ; 12 the 
time is now come for you to obtain the sublime nature of 
Budha ; during former existences, you have most rigidly 
attended to the observance of the greatest precepts and 
walked steadily in the path of the highest virtues ; you 
-sighed then after, and longed for, the happiness of Nats 
mid Brahmas ; but now you have most gloriously achieved 
the mightiest work, and reached the acme of perfection ; 

12. — Here I make use of the expression Phralaong, ©r more cdrrectiy Phra- 
alaontr, to designate Budha before he obtained the supreme knowledge, wheii 
lie was, as it were, slowly and gradually gravitating towards the centre of 
matchless perfection. In that state it is said of him that he is not yet ripe. 

This word implies a meaning which ought to be well understood. No 
single expression in our language, can convey a correct idea of its import, 
■and for this reason it has been retained through these pages. . Alaong is a 
-derivative from the verb Laong, which means to be in an incipient way, in 
a way of progression towards something more perfect, A Budha is at first 
'a being in a very imperfect state ; but passing through countless existences, 
he frees himself by a slow progress, from some of his imperfections ; he ac- 
quires merits which enable him to rise in the scale of progress, science 
and perfection. In perusing the narrative of the five hundred and teri 
former existences of Gaudarna, which have come down td us, we find 
.that, when he was as yet in the state of animal, lie styled himself Phralaong. 
The Burmese have another expression of similar import, to express the same 
meaning : they say v of a being as yet in an imperfect condition, that he is 
soft, tender as an unripe thing ;. and when he passes to the state of perfec- 
tion, they say that he is ripe, that he has blossomed and expanded. They give 
to understand that he who is progressing towards the Budhaship, has in 
ihimself all the elements Constitutive 'of a Budha, laying as yet concealed in 
nimself; but when he reaches that state, then all that had hitherto remained 
in a state of unripeness, bursts suddenly 6ut of the bad and comes to full ma- 
turity. Similar expressions are often better calculated to give a clear in- 
sight into the true and real opinions of Budhists, than a lengthened and 
'elaborate dissertation could do. 



LEGEND OF THE BURMESE BUDHA. 



it remains with you, but to aspire at the full possession of 
the supreme intelligence, which will enable you to open 
to all Brahmas, Nats and men, the way to the deliverance 
from those endless series of countless existences 13 they 
are doomed to go through. Now the light of the law is 
extinguished, an universal darkness has overspread all 
minds. Men are, more than ever, slaves to their passions; 
there is a total lack of love among them ; they hate each 
other, keep up quarrels, strifes and contentions, and merci- 
lessly destroy each other. You alone can free them from 
the vicissitudes and miseries essentially connected with 
the present state of all beings. The time is at last come, 
when you are to become a Budha, 

Unwilling to return instantly a positive answer, Phra- 
laong modestly replied that he wanted some time, to enquire 
particularly into the great circumstances always attending 
the coming of a Budha in this world, viz: the epoch or 
time a Budha appears ; the place he chooses for his 
apparition or manifestation ; the race or caste he is to be 
born from ; and the age and quality of her who is to be 
his mother. As regards the first circumstance, Phralaong 
observed that the apparition of a Budha could never take 
place during the previous period 14 of 100,000 years and 

13. — The 10 great virtues or duties are : liberality, observance of the pre- 
cepts of the law, withdrawal in lonely places, wisdom, diligence, benevolence, 
patience, veracity, fortitude and indifference. The five renouncements are : 
renouncing children, wife, goods, life and one's self. 

14. — Metempsychosis is one of the fundamental dogmas of Budhism. 
That continual transition from one existence to another, from a state of hap- 
piness to one of unhappiness, and vice versa, forms a circle encompassing 
the Budhist in every direction. He is doomed to fluctuate incessantly on 
the never settled waters of existences'. Hence his ardent wishes to be deli- 
vered from that most pitiable position*, and his earnest longings for the ever 
tranquil state of Neibban, the way to which, Budha alone can teach him by 
his precepts, and his examples. 

This dogma is' common both to Brahmins and Budhists. The originator 
and propagator of the creed of the latter, found it already established : he 
had but to embody it with his own conceptions, and make it agree with his 
new ideas. His first teachers were Brahmins, and under their tuition, he 
learned that dogma, which may be considered as the basis on which hinge 
both systems. In fact the two rival creeds have a common object in view,- 
the elevating of the soul from those imperfections, forced upon her by her 
connection with matter, and the setting her free from the sway of passions,- 



LEGEND OF THE BUKMESE BTJBHA. 



21 



above, that had just elapsed, because during that period the 
life or men was on the increase. The instructions on birth, 
and death as well as on the miseries of life, which form the 
true characteristics of Budha's law, would not then be re- 
ceived with sufficient interest and attention. Should any 
attempt be made, at that time, to preach on these three 
great topics, men of those days to whom those great events 
would have appeared so distant, could not have been in- 
duced to look upon them with sufficient attention ; the 
four great truths would have made no impression on their 
minds : vain and fruitless would have been the efforts to 
disentangle them from the ties of passions, then encompas- 
sing all beings, and make them sigh after the deliverance 
from the miseries, entailed upon mankind by birth, life 
and death. The period when human life is under a hun- 
dred years duration, cannot be at all the proper period 

■which, keep her always linked to this world. According to the votaries of 
both creeds, transmigration has for its object the effecting of those several 
purposes. 'J 'here is a curious opinion among Bu-dhists respecting the mode 
of transmigrations, and there is no doubt it is a very ancient one, be- 
longing to the genuine productions of the earliest Budhism. Transmigra- 
tion, they say, is caused and entirely controlled by the influence of merits 
and demerits, but in such a way that a beinyf who has come to his end, 
transmits nothing of his entity to the being to be immediately reproduced. 
The latter is a being apart, independent of the former, created it is true by 
the influence of the late being's good or bad deeds, but having nothing in 
common with him. They explain this startling doctrine by the comparison 
of a tree successively producing and bearing fruits, of which some are good 
and some bad. The fruits though coming from the same tree, have nothing 
in common, neither with each other, nor with those that were previously 
grown, or may afterwards grow out of the same plant : they are distinct 
and separate. So, they say, kan, or the influence of merits and demerits, 
produces successively beings totally distinct one from the other. This athe- 
istic or materialist doctrine is not generally known by the common people, 
who practically hold that transmigration is effected m the manner professed 
and taught by Pythagoras and his school. 

If between the adherents to the two creeds, there is a perfect agreement- 
respecting the means to be resorted to, for reaching the point when man be- 
comes free from miseries, ignorance and imperfection^, they fall at va- 
riance as to the end to be arrived to. The Brahmin leads the perfected be- 
ing to the supreme essence, in which he is merged as a drop of water in the 
ocean, losing its personality, to form a whole with the Divine substance. 
This is Pantheism. The Budhist, ignoring a supreme being, conducts the in- 
dividual that has become emancipated from the thraldom of passions, to a 
state of complete isolation, called Neibban. This is, strictly, speaking, Anni- 
hilation. 



22 



LEGEND OF THE BURMESE BUDHA * 



for such an important event, as the passions of men are 
then so many and so deeply rooted, that in vain Budha 
would attempt to preach his law. As the characters a 
man traces over the smooth superficies of unruffled wa- 
ters, instantly disappear, without leaving any mark be- 
hind, so the law and instructions that one would attempt 
to spread on the hardened hearts of men, would make nd 
lasting impression upon them. Hence, he concluded that 
the present period, when the life of men was of about 100 
years duration, was the proper one for the apparition of 
a Budha. This first point having been disposed of, Phra- 
laong examined in what part of the globe, a Budha was 
to appear. 

His regards glanced over the four great islands, 15 and 
the 2,000 small ones. He saw that the island of Dzapou- 

15. — The duration of a revolution of nature, or the time required for the 
formation of a world, its existence and destruction— is divided into four pe- 
riods. The fourth period, or that which begins with the apparition of maii 
on the earth, until its destruction, is divided into 64 parts called Andra leaps. 
During one Andrakap, the life of man increases gradually from 10 years, to an 
almost innumerable number of years ; having reached its maximum of du- 
ration, it decreases slowly to its former short duration of 10 years. We 
live at present in that second part of an Andrakap when the life of man is oh 
the decline and decrease. If my memory serve nie right, we have reached 
at present the 9th or 10th Aridraka of the fourth period. Should the calcu- 
lation of Budhists ever prove correct-, the deluded visionaries, who look for- 
ward for an approaching Millenium, have still to wait long, ere their darling 
wishes be realized. 

Though it be somewhat tiresome and unpleasant to have to write down 
the absurd and ridiculous notions Burmans entertain respecting the organi- 
zation of matter, the origin, production, existence, duration and end of the 
world, it appears quite necessary to give a brief Account, and sketch, an out- 
line of their ideas on these subjects. The reader will tnen have the means 
of tracing up to their Hindu origin, several of the many threads that link 
Budhism to Brahminism, and better understand the various details hereaf- 
ter to be given, and intended for establishing a great fact, viz : the t'rahmi- 
cal origin of the greatest part of the Budhistic institutions. He will, more- 
over, have the satisfaction of clearly discovering, buried in the rubbish of 
fabulous recitals, several important facts recorded in the holy Scriptures. 

Matter is eternal ; but its organization, and all the ehaiiges attending it, 
are caused and regulated by certain laws co-eterrial With it. Both matter 
and the laws that act upon it, are self-existing- independent from the action" 
and control of any being, dbc. As soon as a system of worlds is constitute^ 
Budhists boldly assert and perseveringly maintain, that the laws of nie? 
rits and demerits are the s<»le agents that regulate and control befth the 
physical and moral world. 



LEGEND OF THE BURMESE BUDHA. 



23 



diba (the southern one) had always been the favorite place 
selected by all former Budhas : he fixed upon it, too, for 

But how is a world brought into existence 1 Water or rather rain is the 
chief agent, operating in the reproduction of a system of nature. During an 
immense period of time, rain pours down, with an unabating violence, m 
the space left by the last world that lias been destroyed. Meanwhile strong 
winds blowing from cpposite directions, accumulate the water within defi- 
nite and certain limits, until it has filled the whole space. At last appears 
on the superficies of water, floating like a greasy substance, the sediment 
depositor by water. In proportion as the water is being dried up, by the 
unremitting action of the wind, that crust increases in size, until, by a slow, 
gradual, but sure process it invariably assumes the shape and proportion 
of our planet, in the manner we are to describe The centre of the earth, 
indeed of a world, or system of nature, is occupied by a mountain of enor-. 
inous size and elevation! called Mienmo. This is surrounded by seven 
ranges oi mountains, separated from each other by streams equalling in 
breadth and depth, the height of the mountain forming its bounderies in 
the direction of the central elevation. The range nearest to the Mienmo. 
rises to half its height. Each successive range, is half the height of the 
range preceding it. Beyond the last stream, are disposed four great islands, 
in the direction of the four points of the compass. Each of those four isr 
lands is surrounded by five hundred smaller ones. Beyond those, there is 
water, reaching to the farthest limits of the world. The great island we in- 
habit, is the southern one, called Dzampoudipa, from the Jambu, or Eugenia 
tree, growing upon it. 

Our planet rests on a basis of water double the thickness of the earth • 
the water itself is King on a mass of a r, that has a thickness double 
that of water. Below this aeiial stratum is laha, or vacuum. 

Let us see now in what manner is our planet peopled, and whence came 
its first inhabitants. From the seats of Bhrahmas which were without the. 
range of destruction when the former world perished, three celestial beings, 
or according to another version, six came on the earth, remaining on it in a 
state of perfect happiness, occasionally revisiting, when it pleased them, 
their former seats of glory. This state of things, lasts during a long period. 
At that time, the two great luminaries of the day and of the night, the stars, 
have not as yet made their appearance, but rays of incomparable brightness 
emanating from the pure bodies of those new inhabitants, illuminate the,, 
globe. They feed at long intervals, upon a certain gelatinous substance, of 
such a nutritious power that the smallest, quantity is sufficient to support; 
them for a long period. Thjs delicious food, is of the most perfect flavor. 
But it happens that at last, it disappears, and is successively replaced by- 
two other substances, one of which, resembles the tender sprout of a tree. 
They are so' nutritious and purified, that in our present condition, we can 
have no adequate idea of their properties. They too disappear, and are suc- 
ceeded by a sort of rice called Tha-le. The inhabitants of the earth eat also, 
of that rice. But alas ! the, consequences prove as fatal to them as the eat- 
ing of the forbidden fruit proved to the happy denizens of Eden. The 
brightness that had hitherto encircled their bodies, and illuminated the 
world, vanishes away, and to their utmost dismay, they find themselves, for 
the first time, sunk into an abyss of unkuown darkness. The eating of that, 
coarse food creates foeces and evacuations which, forcing their way out of 
ijhe body, cause the appearance of what marks the distinction of the sexes. 



24 



LEGEND OF THE BURMESE BUD HA, 



himself. That island, however, is a most extensive one, 
measuring in length 300 youdzanas, in breadth 252, and 
in circumference 900. He knew that on that island, all 

Passions, for the first time, burn and rage in the bosom of those hitherto 
passionless beings They are deprived of the power to return to their ce- 
lestial seats. Very soon jealousy, contentions, Ovc , follow in the train of the 
egotistical distinction of mine and thine Finding themselves in the gloom 
of darkness, the unhappy beings sigh for, and long after, light ; when, on a 
sudden, the sun, breaking down the barrier of darkness, burst out, rolling, 
as it were, in a flood of light, which illuminates the whole world : but soon 
disappearing in the west, below the horizon, darkness seemed to resume 
its hold. New lamentations and bewailings on the part of men, when in a 
short time, there arose majestically the moon, spreading its silvery and 
trembling rays of light At the same time the planets and stars take their 
respective stations in the sky, and begin their regular revolutions. The 
want of settling arising disputes, is soon felt by the new inhabitants ; they 
agree to elect a chief, whom they invest with a sufficient authority for fram- 
ing regulations which are to be obligatory on every member of society, and 
power for enforcing obedience to those regulations. Hence the origin of so- 
ciety. 

Men at first practising virtue enjoyed a long life, the duration of which 
reached to the almost incredible length of a Thingie. But having much re- 
laxed in the practice of virtue, it lessened proportionately to their want of 
fervor in the observance of the law, until, by their extreme wickedness, it 
dwindled to the short period of ten years. The same ascending and des- 
cending scale of human life, successively brought in by the law of merit 
and demerit, takes place sixty-four times, and constitutes an Andrakap, or 
the duration of a world. 

There remains to mention rapidly some particulars regarding the end of 
a revolution of nature. The cause of such an event, is the influence of the 
demerits prevailing to such an extent as to be all powerful in working out 
destruction. Two solemn warnings of the approaching dissolution of our 
planet are given by Nats, near 100,<)00, and the other 100 years before that 
event. The bearers of such sad news make their appearance on earth, with 
the marks of deep mourning, the best%uited to afford additional weight to 
their exhortations. They earnestly call on men to repent of their sins and 
amend their lives. These last summons are generally heeded by all man- 
kind, so that men, when the world is destroyed, generally migrate together 
with the victims of hell who have atoned for their past iniquities, to those 
seats of Brahma* that escape destruction. There are three - great principles 
.of demerit, concupiscence, anger and ignorance. The world also is destroy- 
ed by the action of three different agents, fire, water and wind. Concupis- 
cence is the most common, though the less heinous of the three. Next 
come anger, less prevailing, though it is more heinous ; but ignorance is by 
far the most fatal of all moral distempers. The moral disorder that is then 
prevailing, causes destruction by the agency that it sets in action. Concu- 
piscence has for its agency fire, anger, water ; ignorance, wind ; but in the 
following proportion. Of sixty-four destructions of this world, fifty-six are 
caused by conflagration, seven by water, and one by wind. Their respective 
limits of duration stond as follows : conflagration reaches to the five lowest 
seats of Brahmas ; water extends to the eighth seat, and the destructive 
violence of the wind is felt as far as the ninth seat. 



L£GMD OF ME BURMESE BUDHA; 



u former Budhas and semi Budhas, the two great Rahan- 
das 17 or disomies of the right and left, the prince whose 
sway is Universal^ &e., all of them had invariably fixed 
Upon, and selected that island^ and amidst the various 
countries on the island, that of Mitzima, the central one, 
Where is to he found the district of Kapilawot Thither, 
said he, shall I resort, and become & Budha* Saving de^ 
termined the place he was to select for his terrestrial 
seat, Phralaong examined the race or caste from which he 
was to be born. The caste of the people and that of mer- 
chants appeared too low and much wanting hi respecta- 
bility, and moreover no Budha had ever come out there- 
from. That of the Pounhas was in former times, the 
most illustrious and respected* but that of Princes, in 
those days, Was far surpassing it in poWer and considera- 
tion. He therefore fixed his choice upon the caste of 
Princes, as the most becoming his future high calling. I 
choose, said he, prince Thoodaudana for my father. As 
to the princess who is to become my mother, she must be 
distinguished by a modest deportment and chaste man- 

16.— Our planet or globe is composed, according to Budhists, of the moun- 
tain Mien-mo, being in height 82,000 youdzanas^ (L yoadaana is according to 
some authorities equal to little less than 12 English miles,) above the surface 
of the earth, its depth is equal to its height. Around this huge and tall ele- 
vation, are disposed the four great islands, according ro the four points of 
the compass ; and each of these again is surrounded by £00 small islands* 
The countries south of the great chain of the Himalaya, are supposed to 
form the great island laying at the south. 

It would be easy to give, at full length, the ridiculous notions entertained 
by Budhists of these parts, on geography and consmography, &c, &c, biit 
the knowledge of such puerilities is scarcely Worth the attention of a .serious 
reader, who is anxious to acquire accurate information respecting a religious 
system, which was designed by its inventor, to be the vehicle of moral doc- 
trines, with but very few dogmas. Those speculations upon this material 
world, have gradually found their i lace in the collection of sacred writings, 
but they are no part of the religious creed. They are of a Hindu origin^ 
and convey Indian notions upon those various topics. Th se notions even 
do not belong to the system as expounded in the Vedas, but have been set 
forth at a comparatively modern epoch. 

17— A. Itahanda is a being very far advanced in perfection, and gifted 
with high spiritual attainments which confer to his mortal frame certain 
distinguished prerogatives, becoming almost but spirits. Concupiscence is 
totally extinguished in a Kalmuck ; he may be said to be fit for the state 
Neiban. Several classes are assigned to Rahandas according to the various 
degrees of advancement in the way of perfection, 



26 



LEGEND OF THE BTTKMESE BTTDH&. 



ners, without having ever tasted any intoxicating drink. 
During the duration of 100,000 worlds, she mu&t have 
lived in the practice of virtue, performing with a scrupu- 
lous exactitude aM the practices and observances prescrib- 
ed by the law. The great and glorious princess Mada is 
the only person in whom aH these conditions are to be 
found. Moreover, the period of her life shall be at an 
end ten months and seven days hence J8 < — she shall be my 
mother. 

Having thus maturely pondered over these four cir- 
cumstances, Phralaong turning to the Nats that surround- 
ed him, anxiously expecting his answer, plainly and un- 
reservedly told them that the time for his becoming Bud- 
ha had arrived, and bade them to communicate forthwith 
this great news to all the Brahmas and Nats. He rose up 
and accompanied by all the Nats of Tooeita, withdrew in- 
to the delightful garden of Nandawon. After a short 
sojourn in that place ? be left the abode of Nats, descend- 
ed into the seat of men, and incarnated in the womb of 
the glorious Maia, who at once understood, she was 
pregnant with a boy who would obtain the Budhaship. 
On the same moment also, the princess Yathaudara, who 
was to be the wife of the son of Maia, descended from the 
seats of Nats, and was conceived in the womb of Amitau, 
the wife of prince Thoirppabudha. 

At that time, the inhabitants of Kapilawot were busily 
engaged in celebrating, in the nndst of extraordinary re- 
joicings, the festival of the constellation of Outarathan 
(July — A-Ugnst.) But the virtuous Maia r without mixing 

18. — It is an immutable decree that she on whom has been conferred the 
singular honor of giving birth to* a mortal, who daring the course of his- 
existence is to become a Budha, dies invariably sever* days after her delivery, 
migrating to one of the delightful seats of Nats. The Burmese translator 
observes that a womb that 1ms been, as it were, consecrated and sanctified 
by the presence of a child of so exalted a dignity, cau never become after- 
wards the hidden abode of less dignified beings. It must be confessed that 
the conception of Phralaong in his mother's womb, is wrapped up in a mys- 
terious obscurity, which appears to exclude the idea of conjugal intercourse. 
The Cochin-Chinese in their religious legends pretend that Bud ha was con- 
ceived and born from Maia in a wonderful manner, not resembling at all 
wEafc takes place according to the order of nature. 



LEGEND OF THE BUHMESE BUDHA-. 



amidst the crowds of those devoted to amusements, dur- 
ing the seven days that preceded the full moon of July, 
- spent her time among her attendants, in making offerings 
of flowers and perfumes. The day before the full moon, 
she rose up at an early hour, bathed in perfumed water 
and distributed to the needy four hundred thousand pieces 
of silver ; attired with her richest dress, she took her 
meal,, and religiously performed all the pious observances 
usual on such occasions. This being done, she entered 
into her private apartment, and lying on her couch, fell 
asleep and had the following dream : — 

Four princes of Nats of the abode of Tsadoomarit, took 
the princess with her couch, carried it to the mount ITi- 
mawonta, 39 and deposited it on an immense and magni- 
ficent rock, sixty youdzanas long, adorned with various 
colors, at the spot where a splendid tree, seven youdza- 
nas high, extends its green and rich foliage. The four 
queens, wives of the four princes of Tsadoomarit, ap- 
proaching the couch where Maia was reclining, took her 
to the banks of the lake Anawadat, washed her with the 
water of the lake and spread over the comch flowers 
brought from the abode of Nats. Near the lake is a 
beautiful mountain of a silvery appearance ; the summit 
whereof is crowned with a magnificent and lofty palace. 
On the east ©f the palace, in the side of the mount, is a 
splendid cave. Within the cave a bed similar to that of 
the Nats, was prepared. The princess was led to that 
place, and sat on the bed, enjoying a delicious and re- 
freshing rest. Opposite this mount, and facing the cave 
where Maia sat surrounded by her attendants, rose ano- 
ther mount, where Phralaong, under the shape of a young 
white elephant, was roaming over its sides, in various di- 
rections. He was soon seen coming down that hill 
and, ascending the one where the princess lay on 

19. — The Mount Himawonta is famous in all Budhistic compositions, as 
the scene where great and important events have happened. It is the Hi- 
malaya, in all probability, as being the highest range of mountains ever 
Juiowja to Indian Budhisis. 



28 



LEGEND OF THE BURMESE BTJBffA* 



her bed, directed his course towards the cave. On the 
extremity of his trunk, lifted up like a beautiful string of 
flowers, he carried a white lily. His voice occasionally 
resounding through the air, could be heard distinctly by 
the inmates of the grotto, and indicated his approach. 
He soon entered the cave, turned three times round the 
couch whereupon sat the princess, then standing for a 
while, he came nearer, opened her right side and appear- 
ed to conceal himself in her womb. 

In the morning, having awoke from her sleep, the 
queen related her dream to her husband. King Thou- 
dodana sent without delay for sixty-four Pounhas. 20 On 
a ground lined with cow-dung, parched rice, flowers and 
other offerings were carefully deposited and profusely 
spread, an appropriate place was reserved for the Poun- 
has. Butter, milk and honey were served out to them 
in vases of gold and silver ; moreover several suits of dress 
and five cows were offered to each of them as presents, as 
well as many other articles. These preliminaries being 
arranged, the prince narrated to them the dream, with a 
request for its explanation, 

20. — Pounhas are the Brahmins who, even in those- days of remote anti- 
quity, were considered as the wisest in their generation. They had alrea- 
dy monopolized the lucrative trade of fortune-tellers, astrologers, &o, and it 
appears that they have contrived to retain it up to our own days. During 
my first stay in Burinah, I became acquainted with a young Pounba, wear- 
ing the white dress, and getting his livelihood by telling the horoscopes of 
newly born infants, and even grown up people. I learned from him the 
mode of finding out by calculation the state of the heavens at any given hour 
soever. This mode of calculation is entirely based on the Hindu system, 
and has evidently been borrowed from that people. 

Though Brahmins in those days, as in our own, worked on popular igno- 
rance and credulity in the manner above mentioned, we ought not to lose 
sight of the great fact borne out by this legend in a most distinct and expli- 
cit way, that many among them devoted all their time, energies and abili- 
ties to the acquirement of wisdom, and the observance of the most arduous 
practices. Their austere mode of life, was to a great extent copied and imi- 
tated by the first Religious of the Budhist persuasion. Many ordinances and 
^prescriptions of the Wini agree, to a remarkable degree, with those enforced 
by the Vedas. In the beginning, the resemblance must have been- so great 
as to render the discrepancies scarcely perceptible, since we read in this, 
very work, of an injunction made to the early converts, to bestow alms on 
the Pounhas, as well as on the Bickus or mendicant Religious, placing them 
"both on a footing of perfect equality. 



LEGEND OF THE BURMESE BUDHA. 



23 



Prince, answered the Pouhhas, banish from your mind 
all anxious thoughts, and be of a cheerful heart ; the 
child whom the princess bears in her womb, is not a girl 
but a boy. He will, after growing up, either live amongst 
men and then become a mighty ruler whose sway all the 
human race will acknowledge ; or, withdrawing from the 
tumult of society, he will resort to some solitary place, 
and there embrace the profession of Rahan. In that con- 
dition he will disentangle himself from the miseries at- 
tending existence, and at last obtain the high dignity of 
Budha. Such was the explanation of the dream. At the 
moment Phralaong entered into Maia's womb, a great 
commotion was felt throughout the four elements, and 
thirty-two wonders simultaneously appeared. A light of 
an incomparable brightness illuminated suddenly ten thou- 
sand worlds ; the blind, desirous, as it were, to contem- 
plate the glorious dignity of Phralaong, recovered their 
sight ; the deaf heard distinctly every sound ; the 
dumb spoke with fluency ; those, whose bodies were bent, 
stood up in an erect position ; the lame walked with ease 
and swiftness ; prisoners saw their fetters unloosed, and 
found themselves restored to liberty, the fires of hell were 
extinguished ; the ravenous cravings of the Preithas 21 
were satiated ; animals were exempt from all infirmities ; 
all rational beings uttered but words of peace, and mu- 
tual benevolence ; horses exhibited signs of an excessive 
joy ; elephants with a solemn and deep voice, expressed 
their contentment ; musical instruments resounded of 
themselves with the most melodious harmony ; gold and 
silver ornaments worn at the arms and feet, without com- 
ing in contact, emitted pleasing sounds; all places became 
suddenly filled with a resplendent light ; refreshing bree- 
zes blew gently all over the earth ; abundant rain poured 

21. — Preitha is a being in a state of punishment and sufferings, on ac- 
count of sins committed in a former existence. He is doomed to live in the 
solitary recesses of uninhabited mountains, smarting under the pangs of 
never satiated hunger. His body, and particularly his stomach, are of gi- 
gantic dimensions, whilst his mouth is so small that a needle could scarce- 
ly be shoved into it. 



80 



LEGEND OE THE BURMESE BUDHA* 



from the skies during the hot season, and springs of cool 
water burst out in every place, carrying through prepared 
beds, their gently murmuring streams ; birds of the air 
stood still, forgetting their usual flight ; rivers suspended 
their course, seized with a mighty astonishment ; sea wa- 
ter became fresh ; the five sorts of lilies were to be seen 
in every direction ; every description of flowers burst 
open, displaying the richness of their brilliant colors ; 
from the branches of all trees, and the bosom of the har- 
dest rocks, flowers shot forth exhibiting all around the 
most glowing, dazzling and varied hues ; lilies seemingly 
rooted in the canopy of the skies, hung down scattering 
their embalmed fragrance ; showers of flowers poured 
from the firmament on the surface of the earth ; the mu- 
sical tunes of the Nats, were heard by the rejoiced inha- 
bitants of our globe ; hundred thousands of worlds 22 sud- 
denly approached each other, sometimes in the shape of 
an elegant nosegay, sometimes in that of a ball of flowers, 
or of a spheroid ; the choicest essences embalmed the 
whole atmosphere that encompasses this world. Such are 
the wonders that took place at the time Phralaong enter- 
ed his mother's womb. 

When this great event happened, four chiefs of Nats 
from the seat of Tsadoomarit, 23 armed with swords, kept 
an uninterrupted watch round the palace, to avert any 
accident that might prove hurtful to the mother or her 
blessed fruit. From 10,000 worlds, four Nats from the 
same seat, were actively engaged in driving away all Bi- 
lous 24 and other monsters and forcing them to flee and 

22. — In the Budhistic system of cosmogony, 100,00 ) worlds form one sys- 
tem, subject to the same immutable changes and revolutions which affect 
this one which we inhabit. They admit indeed that the number of worlds is 
unlimited, but they assert that those forming one system are simultaneous- 
ly destroyed, reproduced and perfected by virtue of certain eternal laws in- 
herent in matter itself. 

23. — Tsadoomarit is the first of the six abodes of Nats. The description 
of the pleasures enjoyed by the inhabitants of that seat, is replete with ac- 
counts of the grossest licentiousness. 

*24. — A Palou, or rather Bilou, is a monster with a human face, supposed 
to feed on human flesh. His eyes are of a deep red hue, and his body of so 
subtile a nature as never to project any shadow. Wonderful tales are told 



LEGEND OF THE BURMESE BUBHA, 



31 



hide themselves at the extremity of the earth. Maia free 
from every disordered propensity, spent her time with her 
handmaids hi the interior of her apartments. Her soul 
enjoyed in a perfect calm, the sweetest happiness ; fatigue 
and weariness never affected her unimpaired health. In 
his mother's womb, Phralaong appeared like the white 
thread passed through the purest and finest pearls ; the 
womb itself resembled an elegant DzedL 25> * 

With the solicitous care and vigilant attention one car- 
ries about a thabeit 26 full of oil, the great Maia watched 

of this monster, Which plays a considerable part in most of the* Budhistic 
writings. 

25. — A DzeCA is a religious edifice of a conical form, supported on a square 
basis, and having its top covered with what the Burmese call an umbrella, 
resembling in its shape the musical instrument vulgarly called Ckapeau 
chinois, by the French. On each side of the quadra ogular basis, are opened 
four niches, in the direction of the four cardinal points, destined to receive 
statues of Budha. This monument is of every dimension in size, from the 
smallest, a few feet high, to the tallest, of one or two hundred feet high. It- 
is to be seen in every direction, and in the neighbourhood of towns every 
elevation is crowned with one or several Dzedis-. 

The word Dzedi means a sacred depository, that is to say, a place where 
relics of Budha were enshrined.. The word has been extended since to 
places which had become receptacles of the scriptures, or of the relics of 
distinguished religious, who had acquired eminence by their scientific and 
moral attainments. In the beginning,, those Dzexiis were a kind of tumuli, or 
mounds of earth or bricks, erected upon the shrine wherein relics were en- 
closed. In proportion as the followers of the Budhistic faith increased in 
number, wealth and influence, they erected Dzedis- on a grander scale, bear- 
ing always a great resemblance in shape and form to- the primitive ones. 
The Stupas or Topes discovered in the Pus ijab, and in other parts of the 
Indian Peninsula, were real Budhistic tumuli or Dzedis. 

During succeeding age&j when relics could not be procured, the- faithful 
continued to erect Dzedis, intended, by their sight, to remind them of the 
sacred relics, and they paid to those relics and monuments the same vene- 
ration as they would have offered to those enriched with those priceless ob- 
jects. To. Burmah, in particular, the z> j al or rather the rage for building: 
Dzedis, has been carried to a degree scarcely to be credited, by those who 
have not visited that country. In the following pages, there will be found 
an attempt at describing the various forms given to those monuments. 

26. — The Thabeit is an open mouthed pot, of a truncated spheroidical 
form, made of earth, iron or brass, without ornaments, used by the Budhist 

* Remark of the Burmese Translator — It is to be borne in mind that the mothers of Budhas, hav- 
ing had the singular privilege ofgiving birth to a child of so exalted a dignity, it would not be con- 
venient or becoming, that other mortals should receive life in the same womb, they therefore al- 
ways die seven days after their delivery and migrate to the abode of Nats, called Toocita. It 
usual Witfa other mothers to be delivered lying in an horizontal position and sometimes before or 
after the tenth month. But with the mother of a Budha, the case is n ut the sam< j ; the time of her 
confinement invariably happens at inn beginning of the tenth rru:nth> and slie id always delivered' 
in. an erect and vertical position-. 



32 



LEGEND OF THE BURMESE BOTHA. 



all her movements, and during ten months, unremittingly 
laboured for the safe preservation of the precious fruit of 
her womb. 

Chapter II. 

Birth of Budlid in a forest-— Rejoicings on that occasion — KaladewilcL 
— Prediction of the Pounhds — * Vain efforts of Thoudodana^ to 
thwart the effect of the Prediction. 

The time of her approaching confinement being close 
at hand, the princess solicited from her husband, 
king Thoudodana, leave to go to the country of Dewah, 27 
amongst her friends and relatives. As soon as her re- 
quest was made known, the king ordered that the whole 
extent of the road between Kapilawot and Dewah should 
be perfectly levelled and lined, on both sides, with plan- 
tain trees, and adorned with the finest ornaments. Jars 
full of the purest water, w T ere to be desposited all along 
the road at short intervals, A chair of gold was made 

monks when going abroad, in their morning excursions, to receive the alms 
bestowed on them by the admirers of their holy mode of life. 

27. — This country of Dewah is one of the 16 countries so celebrated in the 
Budhistic annals, where the greatest religious events have taken place. 
They are placed in the centre, north and northwest portions of Hindostan. 
In this place was born the celebrated Dewadat, who became brother-in-luAV 
to Budha himse f. But notwithstanding the close ties of relationship that 
united him to so saintly a personage, Dewadat is represented as the incar- 
nation of evil, ever opposed to Budha in his benevolent designs in favor of 
human kind. At last, in an attempt against his brother-in law's life, he 
met with a condign punishment The earth burst open under his feet ; and 
surrounded by devouring flames, he rolled down to the bottom of the lowest 
hell, acknowledging however, with the accents of a true but tardy repen- 
tance, his errors and the unconquerable power of Budha. Three red hot 
iron bars transfix him perpendicularly, hanging him in an erect position, 
whilst three other bars pierce him through the shoulders and the side. 
For his repentance, he is to be delivered hereafter from those torments and 
restored to earth for acquiring merits that may entitle him to a better 
place in future existences. Some accounts mention that he is to become a 
Pietzega Budha. This story respecting Dewadat, has given rse in Burmah, 
to a very strange misconception. The Burmese with their usual thought- 
lessness, on heat ing of the particulars respecting the sufferings and mode of 
death of our Saviour, concluded that he must have been no other personage 
but Dewadat himself, and that, for holding opinions opposite to those of 
Budha, he suffered such a punishment. The writer was not a little surpris- 
ed to find in the writings of the old Bainabite Missionaries, a lengthened 
confutation of this erroneous supposition. 



LEGEND 6F Me StikMESE BUDHAo S$ 

ready for conveying the queen : and a thousand noble- 
men, attended by an innumerable retinue, were directed 
to accompany her during the journey. Between the two 
countries an immense forest of lofty Engyin trees extends 
at a great distance. As soon as the cortege reached it, 
the five water lilies shot forth spontaneously from the 
stem and the main branches of each tree ; innumerable 
birds of all kinds by their melodious tunes, filled the air 
With the most ravishing music. Trees similar in beauty 
to those growing in the seats of Nats, apparently sensible 
ftf the presence df the incarnated Budha, seemed ltd shafe 
In the universal joy. 

On beholding this wonderful appearance df all Ine lof- 
ty trees of the forest, the queen felt a desire to approach 
nearer ana* enjoy the marvellous sight offered to her as- 
tonished regards. Her noble attendants led her forth- 
with at a "snort distance into the forest. Maia seated on 
her couch, along with her sister Patzapati, desired her at- 
tendants to have it moved closer to an Engyin tree, {sho- 
£ea robusta,) which she pointed out. Her wishes were 
immediately complied with. She then rose gently on her 
ttfmch ; her left hand clasped rdund the neck of her sis- 
ter, supported her in a standing position. With the right 
hand she tried to reach and break a small branch, which 
she wanted to carry away. On that very instant, as the 
slender rattan, heated by fire, bends down its tender head> 
all the branches lowered their extremities, offering them- 
selves, as it were, to the hand of the queen, who unhesi- 
tatingly seized and broke the extremity of One of the 
young boughs. By virtue of a certain power inherent in 
her dignity, on a sudden all the winds blew gently 
throughout the forest. The attendants having desired all 
the people to withdraw to a distance, disposed curtains all 
round the place the queen was standing on. Whilst she 
was in that position, admiring the slender bough she held 
in her hands, the moment Of her confinement happened* 
&nd she was delivered of a som* 



* Vhe same dar, a son was both \o Amitaudana, called Ananda. The wife of Thoa^pa^aA" 



u 



LEGEND OF THE BURMESE BUDHA. 



Four chief Bralimas 28 received the new born infant of! 
a golden net-work, and placed him in the presence of the? 
happy mother, saying : " give yotrrseif up, O Queen, to 
joy and rejoicing, here is the preciotts and wonderful fruit 
of your womb/' * 

From the hands of the four chiefs of Brahmas, four 



28. — According to Budhistic notions, BuMha labors cfuring hrs mortal 
career for the benefit of ail living beings. His benevolent and compassion- 
ate heart, free from all partiality, feels an ardent desire of opening befor© 
them, the way that leaids to the deliverance from the miseries of every suc- 
ceeding existence, and bringing them finally to the never troubled state of 
Neiban. Sueh a generous and benevolent disposition, constitutes the gen- 
uine characteristic of Budha. The Brahmas inhabiting the sixteen seats- 
of Rupa, are all but ripe for obtaining the crowning point of Badhisfcic per- 
fection. They wait but for the presence of a Budha to unloose by his 
preachings, the slender ties that keep them still connected with this mate- 
rial world. The Nats, though far less advanced in merits and perfection, 
eagerly look forward for the apparition of that great personage, who is try 
point out to tbem the means of freeing themselves from the influence of 
passions, and thereby destroying in them the principle of demerits. Men 
also in their state of probation and trial, want the mighty aid of a Budha, 
"who will enable them by his transcendent doctrine to advance in merits,, 
for either arriving at once to the ever quiescent state of Neiban, or progres- 
sing in the way of merits. Hence, on his birth, Budha is ministered to by 
those three sorts of intelligent beings, who are particularly destined to share- 
in the blessings his coming is designed to shower on them. 

The mission of a Budha is that of a saviour^ His great object is, during, 
his existence, to make use of a Budhistic expression, to procure the deliver- 
ance of all the beings that will listen to his instructions, and observe the 
precepts of the law. He is distinguished l>y feelings of compassion and an 
ardent love for all beings-, as well as by an earnest desire of laboring for 
their welfare. These are the true characteristics of his heart. In this reli- 
gious system, mention is often made of Pitzegabudhas, who have all the : 
science and merits of a Budha, but they a,re deficient in the above mention- 
ed qualities, which form, as it were, the essence vf a true and genuine Bud- 
Jia. They are never therefore honored with the noble appellation of Budha* 



dha ofDewah, was delivered of a daughter, called Yatliaudara, which heenme, hereafter, the 
wife of PhraJaong. ArH>u*oudha the son of Thoirkkaudana was ushered into existence on the 
same soferrui occasion. The above named Ananda was first cousin to the Budha, and subsequent- 
become the amiable, f&ithf'ul and devote*! disciple who during twenty five years attended on 
the person of Budha, and affectionately ministered to ail- his waWs. After the death of his mother 
Maia, Phralaoftg was nursed and brought up with the greatest care by his aunt Patzapati, some- 
times called Gaiftamee. 



* Remarks of the Burmese Translator. — When children afe Born r they appear in this world, co- 
% T ered all over their bodies, with impure and disgusting substances, teufau exception Was made 
in favor of our infant Phralaonu He was born without the least stain of offending impurity, he 
was ushered into this world, pure and resplendent rike a fine ruby placed on a ptece of the richest 
cloth of Kathika He feft his mother's womb with hrs feet and hands streteked out, exhibiting 
«he dignified countenance of a Pundit descending from the place where he has expounded the law. 
Though both mother anil child were exempt from the Humiliating miseries cbn mt>n to all other 
human beings', there came down from the skies upon both, by way of a respectfiil offering, gentl* 
showers of coW and warm water, succeeding each other alternately in a regular order. 



LEGEND OF THE BURMESE BUDHA. 



33 



chiefs of Nats received the blessed child, whom they 
handed over to men, who placed him on a beautiful white 
cloth. But to the astonishment of all, he freed himself 
from the hands of those attending upon him, and stood 
in a firm and erect position on the ground ; casting then 
a glance towards the east, more than one thousand worlds 
appeared like a perfectly levelled plain. All the Nats 
inhabiting those worlds, made offerings of flowers and 
perfumes, exclaiming with exultation : "an exalted per- 
sonage has made his appearance, — who can ever be com- 
pared to him ; who has ever equalled him ? He is indeed 
the most excellent of all beings." Phralaong looked again 
towards the three other directions. Lifting up his eyes 
above and then lowering them down, he saw that there 
was no being equal to him. Conscious of his superiority, 
he jumped over a distance of seven lengths of a foot, in 
a northern direction, exclaiming : — " this is my last birth 
— there shall be to me no other state of existence : I am 
the greatest of all beings." 29 He then began to walk 

29. — The Chinese, Cochin-Chinese, Sinhalese and Nepaulese Legends all 
agree in attributing to Phralong to use of reason from the moment he was 
born, as well as the power of uttering with a proud accent, the following 
words : "I am the greatest of all beings ; this is my hist existence." To his 
own eyes he must have appeared in this world without any competitor, 
since he knew already that he was destined to release countless beings from 
the trammels of existence, and lead them to a state ot perfect rest, screened 
for ever from the incessant action of merits and demerits. He alone, whose 
mind is deeply imbued with Budhistic notions, can boast exultingly that at 
last he has arrived at his last existence, and that, within a few years, he will 
escape out of the whirpool of endless existences, wherein he has been turn- 
ing and fluctuating from a state of happiness to one of wretchedness. This 
perpetual vicissitude is to him the greatest evil, the ouposite of which is, 
therefore, the greatest good. No wonder, then, to hear our Phralaong, who 
was better acquainted with the miseries attending existence than any one 
else, exclaiming with the accents of a complete joy : — this is my last exis- 
tence. 

The Burmese translator seems delighted to remark that on two former 
occasions, Phralaong, then an infant, had spoken distinct words which he ad- 
dressed to his mother. This happened in the beginning of the two existences 
during which he practised two of the ten great virtues. It took place first, 
on the day he was born to that existence, when under the name of Mabau- 
thata, he displayed consummate skill and -wisdom. The legend of Mahau- 
thata is a very amiising .performance, written iir a very pure language, and 
relating stories about as credible as those we read in the Arabian Tales of 
A Thousand and One Nights. What surprised the writer not a little, was 



LEGEND OF THE BURMESE MJDRA*, 



steadily in the same direction, A chief of Brahmas 3<> 
held over bis head the white umbrella. A Nat carried 
the gOiuea fan. Qther N ats held in their hands the gol-. 
den sword, the golden slippers, the cope set with the. 
rarest precious stones and other royal insignia * 

Thirty-two mighty wonders had proclaimed the incar- 
nation of Fhralaong in his mother's womb, and the same 
number of wonders anounced his birth to the earth. 
Moreover, in, that same moment, were born the beautiful 
Yathaudra^ the soa of AmiHaudan^ Ananda, the Aoble-- 
men Tsanda, Kaludari, and the horse Kantika. The 
great tree Bodi also, sprung from the ground, in, the forest 
of Oorouwela, about two youdzanas distant from the city 
of Radzagio,. and in a north-east direction from that place, 
and the four golden vases suddenly xe-appeard. 

The inhabitants of Dewah joining those of Kapilawot^ 

%o find, in perusing that composition, a decision given by our Mahauthata, 
in a case perfectly similar to that which showed oat, u\ the pires.ence of all 
Israel, the incomparable wisdom of Solomon. When Phruiaong practised 
the last and most p3rfect of virtues, liberality, carried to its farthest limits, 
ending in, perfect abnegation of self, and renouncing all that he possessed,, 
he entered too into this world- with the faculty of speech, and became a 
prince un,der the m me of WetKaudra The legend of \Yethandra is by far 
^he best of ajl. Talking it as, a, m,ere romance, it is. replete with circumstan- 
tial details welj calculated to excite the finest emotions of the heart. The 
latter Dart, in n^ oicuiar, can scarcely be read without scaring in the heart- 
moving feelipgs. of pjty audcommjseration on beholding our Phraiaong part- 
ing willingly w.ilfh all his property, with his wife and his lovely children^ 
and finally offering his own person, to satisfy the ever renewed calls on his* 
unbounded generosity. 

30. — In Burmah the use of the white umbrella is limited to the. king and 
idols. The former can ne.ver move without having some one to hold over 
his head this, distinguishing mark of royalty. Any one who has, been, in^ro*. 
duced in the palace of Amerapoora, will not have'forgojbten how great was. 
liis satisfaction on beholding the white umbrella towering above the sides 
of passages and moving in the direction he. was sittiug in. He. knew that 
the time of his expectation \#as at an end, and that in a moment, he would 
behold the gojLden face. 

* Remarks of tht Burmese. Translator — On the former existences, our. PhralnoUg i* paid to have 
spoken a few words Immediately after his birth, viz: when,hewai IVTa^aJU-hata, axid Wethandfa. 
On the first, he came into this world holding in hi< hands a srnaH plan*,, which, a Nat had' brought^ 
and placed in, his tender hands, at, that very moment. He showed it to his mother who' asked him, 
what it was. This is a medicinal plaiifc, reptiedVhe^ip his astonished mother. The plant wa< cas» 
ipto a large jar full of water: and the virtualized* M?W/»V eve r retained the power of curing every 
kind of bodily distemper. When he was born or rather- began, the existence in which he was call^ 
ed Wethandra, he stretched out his hands asking something from his mother which he migh\ bejK 
«£wr on the needy. The mother put at his disposal one thpua»nd. piece* of silver... 



LEGEND OF THE BURMESE BUDHA, 



37 



get out for the latter country with the newly born infant, 
to whon they rendered the greatest honors. The Nats of 
the seat of Tawadeintha, on hearing that a sojti was born 
to King Thoodaudana, and that under- the shade of the 
tree Bodi, 3J he would become a true Budha with a per-, 
feet knowledge of the four great truths, gave full vent to 
their boundless joy, hoisting unfurled nags and banners 
in every direction, in token of their indescribable rejoic- 
ings. 

There was a celebrated Rathee, named Kaladewila* 
who had passed through the eight degrees of contempla- 
tion, and who was in the habit of resorting daily to the 
Prince's palace, for his food. On that very day, having 
as usual taken his meal, he ascended to the seat of Tawa- 
deintha 32 and found the fortunate inhabitants of that seat* 
giving themselves up to uncommon rejoicings. He ask- 

31. — In glancing over the genealogy of the twenty-eight last Budhas, the 
writer has observed that every Budha has aiways obtained the supreme in- 
telligence under the shadow of some trees. Our Phralaong, as will be seen 
hereafter, attained to the exalted dignity of Budha, under the tree Baudhi, 
(ficus religiosa,) which grew up, spontaneously at the same moment he was 
faorn. The writer has never been abb to discover any well-grounded reason, 
to account for this remarkable circumstance, so. carefully noted down, rela-. 
ting the particulars attending the elevation of a being to this high station.. 
For want of a better one, he will be permitted to hazard the following con- 
jecture. Our Phralaong previous to his becoming a Budha, withdrew into, 
solitude for the purpose of fitting himself for his. future calling, in imita-- 
tion of all his predecessors, leading an ascetic life, and devoting all his un- 
divided attention and mental energies to. meditation and contemplation^ 
coupled with works of the most rigorous mortification. The senses, he- 
Vnew well, were to be submitted to the uncontrolled, sway of reason, by al-. 
lowing to himself but what was barely requisite for supporting n&t.tye. Re-, 
gardiess of every comfort, his mind was bent upon acquiring the sublime 
knowledge of the principle and origin of all things, in fathoming the mise-. 
ries of all beings, and in endeavoring to discover the most efficacious mean% 
of affording them, a thorough relief, by pointing out to them the road they 
had to follow in order to disentangle ihemselves from the trammels of exis-- 
tenccj, and arriving a & a state of perfect resb. In common with all other as- 
cetics, our Phralaong had no other shelter against the inclemency of the- 
seas, ti* t but the protecting shadow- of trees. It was under the cooling andt 
refreshing foliage of the trees of the forests, that he spent his time in the- 
placid and undisturbsd work of meditation, acquiring gradually that match^ 
|ess knowledge and consummate wisdom he needed for carrying on, to per- 
fection, the benevolent undertaking he had in contemplation. 

32. — It is a maxim generally received amongst Budhists, that he who has. 
a^yajiced, in the way of perfection, acquires extraordinary privileges both, 



38 



LEGEND OF THE BURMESE BUDHA. 



ed them the reason of such an unusual display of enrap- 
turing transports of exultation. It is, replied they to the 
enquiring Rathee, because a son is born to King Thoo- 
daudana, who will soon become a true Budha. Like all 
former Budhas, he will preach the law and exhibit in his 
person and throughout his life, the greatest wonders and 
a most accomplished pattern of the highest virtues. We 
will hear the law from his very mouth. 

On hearing the answer of the Nats, Kaladewila imme- 
diately left the seat of Tawadeintha, and directed his aerial 
course towards the palace of Thoodaudana. Having en- 
tered into the palace and occupied the place prepared for 
him, he conveyed to the King the good tidings of a son 
having been born unto him. 

A few days after this message, the royal child was 
brought into the presence of his rejoicing father. • Kala- 
dewila was present on the occasion. Thoodaudana order- 
ed that the child should be attired with the finest dress, 
and placed in the presence of the Eathee, in order to pay 
him his respects. But the child rose up and set his two 
feet on the curled hairs of the venerable personage. The 
persons present on the occasion, not knowing that a Bu- 
dha in his last existence, never bows down to any being, 
thought that the head of the imprudent child, would be 
split into seven parts, as a punishment for his unbecom- 
ing behaviour. But Kaladewila rising up from his seat, 
and lifting up his hands to the forehead, bowed respect- 
fully to the infant Phralaong. The King, astonished at 
such an unusual condescension from so eminent a perso- 



in his soul and in his body. The latter obtains a sort of spiritualized na- 
ture, or rathtii* matter becomes so refined and purified, that he is enabled to 
travel over distances, with almost the rapidity of the thought of the mind. 
The former, by the help of continual meditation on the causes and nature 
of all things, aggrandizes incessantly its sphere of knowledge. The remem- 
brance of the past revives in the mind. From the lofty position such a be- 
ing is placed in, he calmly considers and watches the movement of events 
that will take place in future times. The more his mind expands, and the 
.sphere of his knowledge extends, the greater are the perfections and refine- 
ments attending the coarser part of his being. 



LEGEND OF THE BURMESE BUDHA. 



39 



iiage, followed his example, and out of respect, prostrat- 
ed before his son. 

By virtue of his great spiritual attainments, Kaladewi- 
la could recollect at once all that had taken place during 
the forty preceding, worlds, and foresee all that would 
happen during the same number of future revolutions of 
nature. On seeing the high perfections shining forth in 
our Phralaong, he considered attentively whether he 
would become a Budha, or not. Having ascertained that 
such a dignity was reserved for him, he wished to know 
if the remaining period of his own existence, would permit 
him to witness the happy moment when he would be a 
Budha. To his deep regret, he foresaw that the end of 
his life would come before the occurrence of that great 
event, and that he would have then migrated to one of 
the seats of Arupa, and be, therefore, deprived of the fa- 
vor of hearing the law from his mouth. This foresight 
caused a profound sadness in his heart, and abundant 
tears flowed from his eyes. But when he reflected on 
the future destiny of the blessed child, he could not con- 
tain within himself the pure joy that- overflowed his soul. 
The people present on the occasion, soon remarked the 
opposite emotions which alternately affected the soul of 
Kaladewila. They asked him the reason of such an un- 
usual occurrence. I rejoice, said he, at the glorious des- 
tiny of that child ; but I feel sad and disconsolate, on 
thinking that it will not be given to me, to see and con- 
template him, clothed with the dignity of Budha ; I be- 
wail with tears my great misfortune. 

With a view of assuaging his sorrow, Kaladewila, cast- 
ing another glance towards future events, eagerly sought 
to discover, if, among his relatives, there would not be at 
least one, who would be so fortunate as to see Phralaong 
in the nature of Budha. He saw with inexpressible de- 
light that his nephew, Nalaka, would enjoy the blessing 
denied to himself. Thereupon, he went in all haste to his 
sister's house, enquiring about her son. At his request, 
the lad was brought into his presence. Beloved nephew, 



46 



LEGEND OF THE BURMESfe BTJDIIA, 



said the venerable Rathee, thirty-fire years hence, 33 the* 
son of King Thoodaudana will become a Budha ; you will 
contemplate him in that sublime and exalted nature. 
From this day, therefore , you shall embrace the profes- 
sion of Italian. The young mari who descended from a 
long succession of wealthy noblemen, said within hinlself: 
my uncle, indeed, never says anything but under the im- 
pulse of irresistible and cogent motives. I will follow 
his advice and will becorae a Recluse. He immediately 
'ordered the purchase of the insignia of his new profes- 
sion, a patta, a thirigan, 34 and other articles. His head 

33. — According td the prophecy of Kaladewila, Phralaong is to becorae 
Budha when thirty-five years old. The total duration of his life being 
eighty years, it follows that he has lived as Budha forty-five years. The ad- 
vice of the old Rathee to his nephew Nalaka, to becdcde a Rahan for better 
disposing himself to welcome the coming of Budha, and listening with grea- 
ter benefit to his preachings, leads me to make a remark and write down an 
observation that has been already alluded to. From this passage and man}' - 
Others which the reader will easily notice hereafter, as well as from the ex- 
ample of Budha himself, one must suppose that at the time Phralaong was 
born, some institutions, the most important one at least, viz : that of the 
Rahans, Recluses, or Monks, already existed in a more Or leiss perfect state. 
Relying solely on the authority of this Legend, no attempt at denying this 
supposition can ever be made. Kaladewila speaks of the order of Raharis' 
as of a thing well known. Nalaka sends to the bazar for the purchase of the 
dress and other articles he wanted for his new mode of life. Phralaong on 
his way to his garden, sees a Rahan, whose habits and manners are describ- 
ed to him by his coachman. Having become Budha, he nleets with Ascet- 
ics and Recluses living in community, leading a life much resembling that 
Which he is supposed to have hereafter instituted, holding but few opinions} 
Which, according to his own standard, were heretical; From these facts* 
flows the natural conclusion that Gaudaraa is not the inventor or originator 
Of all the Budhistic disciplinary institutions. He found among the multi- 
farious sects of Brahminism, many practices and ordinances which he apj= 
proved of, and incorporated or embodied in his new system. This is ano- 
ther proof, amounting to a demonstration, that Bu4his.ni is an offshoot of 
the great Hindu system. On this respect, Gaudama borrowed largely frdni 
what he found existing in his own days, in the schools he resorted to, and 
re-echoed many tenets upheld by the masters under whom he studied 
sciences and the training up to morals and virtue. He enlarged and deve- 
loped certain favourite theories and principles, which had found favor with 
him ; at the same time, for the purpose of leading his disciples to perfec- 
tion, he enforced many disciplinary, regulations, almost similar to those he 
had been subjected to, during the years of his probation He was certainly 
an ardent promoter of the perfected and improved system he endeavored td 
introduce. 

34. — The Thingan or Tsiwaran is composed of three parts, — the thinbaingj 
resembling an ample petticoat, bound up to the waist* with a leathern girdle* 



LE&END OF THE BURMESE BUDHA. 



41 



was shaved and he put on the yellow garb. Attired in 
his new dress, he looked all round and saw that amongst 
all beings, the Rahans are by far the most excellent. 
Then turning toward the place Phralaong occupied, he 
prostrated himself five successive times in that direction, 
rose up, placed the patta in its bag, threw it over his 
shoulder, and directed his steps towards the solitude of 
Himawonta, where he devoted himself to all the exercises 
of his profession. At the time Phralaong became a Bu- 
dha, our hermit went to that great master, learnt from 
him the works that lead to the state of perfect stability of 
mind, returned back to his solitude, and attained to the 
perfection of Rahanda by the practice of the eminent 
works. Seven months after his return, the end of his 
existence arrived, when, disentangled from all the ties 
that had . hitherto kept him in the world of passions, he 
reached the happy state of Neibban. 

Chapter IIL 

A name is given to the child, — Prediction of the Pcuiihas respecting 
the child, — Death of Maia, — Miraculous occurrence at the child's 
cradle, — adolescence of the Phralaong, — He sees the four Signs*, 
- — Return from the garden to the royal city* 

Five days after the birth of Phralaong, took place the 
ceremony of washing the head and giving him a name. 
In the apartment of the palace, several kinds of perfumed 
wood and essences, such as sandal wood, lignum, aloes, 
camphor, &c., were strewed profusely, as well as the most 
exquisitely scented flowers and parched rice. The noga- 

and falling down to the heels ; the kowot, which consists of a sort of cloak 
of a rectangular shape, covering the shoulders and breast, and reaching 
somewhat below the knee ; and the dougout, which is a piece of cloth of 
the same shape, folded many times, thrown over the left shoulder when go- 
ing abroad, and used to sit on, when no proper seat has been prepared. 
The color of these three pieces, constituting the dress of a Recluse, is inva- 
riably yellow. The jack tree supplies the material for dyeing the cloth, 
yellow. In order to maintain a spirit of perfect poverty among the mem- 
bers of the order of Recluses, the Wiui prescribes that the Tsiwaran ought 
to be made up with rags picked up hare and there, and sewed together, 
The rule, in this respect, at least as far as its spirit goes, is thoroughly dis- 
regarded and has become almost a dead letter. 
7 



42 



LEGEND OF THE BURMESE BllDfiA, 



na (a sort of beverage made of milk y sugar and honey) 
was prepared in great abundance. One hundred and 
eighty Founhas 35 the most versed in the science of astrolo- 
gy, were invited to partake of a splendid entertainment in 
the palace. The king made to every one of them costly pre- 
sents, and desired them to examine carefully all the signs, 
prognosticating the future destiny of his son. Amidst 
that crowd of soothsayers, eight Pouixhas had been pre- 
sent and explained the dream that Maia had in the begin- 
ning of her pregnancy. Seven of them lifting up the in- 
dex 36 of each itaxid of the child, were amazed at the won- 

The hairs of the head and the beard being too often objects which vanity 
turns to its own purposes, are, to say the least, mere superfluities. A stern 
contemner of worldly things, must of course, do away with things which 
may prove temptations to him, or at least afford him unnecessary trouble,, 
Hence no layman can ever a^pi-ire io< become $ Rahan, unless he has pre^ 
viously submitted to- the operation of a coioa'plete shaving of the head, inclu- 
ding eve& the eye-brows. 

35. — Which of the two systems, Budhism or Brahminism r is> the most an- 
cient 1 This is a question which learned Orientalists have m former days 
variously answered. If, however, some credit is to be given to this Legend, 
and the hero thereof is to be regarded as the author of Budhism, the solu- 
tion of that much controverted question is comparatively easy and seems 
to admit of no doubt. Priority of antiquity is decidedly 3u favor of Brah- 
minism. At the time- Bud ha was bom, and in Ms own country, we- had al- 
ready subsisting the great politico-religious fabric of Hinduism. The dis- 
tinction of caste is already mentioned in several passages. We find the 
Pounbas or Brahmins already monopolizing the lucrative trade of soothsay- 
ing, and regarded: as the best informed among their country men. They 
are treated with great respect and consideration even by proud monarchs, 
who testify their regard for them by costly present^ and every possible 
mark of distinction. It i» true that their caste is not always spoken of 
with great regard by Budhist authors ; but this is to be attributed to the 
deadly enmity that has at a later period, prevailed between those two greai 
rival sects, which have so long struggled for supremacy over the Indian 
Peninsula. The Brahminical creed is spoken of in very disparaging terms 
by Budhists ; and as a matter of course, they have been reciprocally hand- 
led severely by their opponents. To those who feel inclined to regard Bit- 
dha as but a great reformer of a religious system already existing, the ques- 
tion will not appear cleared of all difficulty. But upon them rests the task 
of establishing on uncontrovertible grourads, their hypothesis, ere any se- 
rious attention can be paid to the conclusion they would fain infer in favor 
of the superior antiquity of Budhism. As for us, we believe Budha to be 
the real author of the great religious system under examination. But at 
the same time, we readily concede that many elements found existing in 
those days, were seized upon by Budlia, and skilfully arranged so as to har- 
monize well with his plans. 

36, — Superstition and ignorance seem to have been in all ages and under 



LEGEND OF THE BURMESE BUDHA. 



derful signs their eyes met. If this child, said they, re- 
main in the society of men, he will become a mighty ru- 
ler that will bring all nations under his Sway ^ but if he 
embrace the profession of Recluse, he will certainly be- 
come a Budha, They began to foretell the incomparable 
glory and high honors that would attend his universal 
reign. The eighth Pounha, named Kauntagnia, the des- 
cendent of the celebrated son of Thoodata, and the young- 
est of all, raised up the index of one hand of the child. 
Struck with the wonderful and unmistakable signs that 
forced themselves on his view, he exclaimed : no ! this 
child will not remain long in the society of men ; he will 
free himself from the vicissitudes 37 and miseries attending 
the existence of all beings, and will finally become a Bu- 
dha. As the child was to be the instrument for promo t- 

•every climate, tke prolific searce of hmm&n follies and mental delusions. 
Man has always been and will ever be the same ridiculously superstitious 
being, as long as his mind is left to itself, unenlightened by revelation. 
With few exceptions, the greatest men of Italy and Greece were as super- 
stitious, as the Vulgus, to whom, in every other respect, they were so supe- 
rior. The resemblance error bears to truth, when human passions have 
some interest at stake, deceives many ; under deceitful appearances^ it finds 
its way to the mind, and then clings to the heart. There is in man an in- 
nate desire of tearing asunder the thick veil that hides from him the know- 
ledge of future events. Unable to comprehend the perfect economy of am 
=allwise Providence, in tke disposition and management of the affairs of this 
world, he has recourse to tke most absurd means for satiating the cravings 
of his inordinate curiosity. Hence the prevailing superstition of those days, 
which induced men to believe that Brahmins, on inspecting the inner part 
■@f the hand, could discover certain signs, foreshowing the good or bad •desti- 
ny of every individual. 

37. — Metempsychosis or the transmigration of the soul from cue state of 
existence into another, in the same world, is one of the leading dogmas o£ 
Budhisra. Many passages of the present work, or rather the whole of the 
Budhistic system, can never be understood, unless this tenet be always 
borne in mind. It is by passing through countless existences, that a being 
as slowly purified of his inperfections and gradually advances in the way of 
merits and perfection. The sacred writings of Budhists mention that our 
SPhralaong had to range during innumerable existences, the whole series of 
the animal kingdom, from the dove to the elephant, ere he could be 
born in the state of man, when, in this condition, he, as stated by him- 
self, went often into hell, to atone for certain trespassings. Pythagoras 
had, likely, borrowed and received directly or indirectly from the East, this 
doctrine, which his school re-echoed throughout; Greece and Italy. The 
end of metempsychosis is, according to Budhists, the state of Neibban. On 
this point the author of Budhism has been at variance with other religious 



44 



LEGEND OF THE BURMESE BUDHA. 



ing the welfare and merits of all mortals, they gave him 
the name of Theiddat, 

Seven days after her confinement, Maia died, and by 
the virtue of her merits migrated to the seat of Toocita, 
and became the daughter of a Nat.* Her death was not 
the result of her delivery, but she departed this world, be- 
cause the term of her life had come. On their return to 
their home, the Pounhas assembled their children and 
said to them : — -we are already advanced in years. We 
dare not promise to ourselves, that we will ever see the 
son of King Thoodaudana, become a Budha. But to you 
such a favor is reserved ; listen respectfully to all his in- 
structions and endeavour to enter the profession of Ea- 
han without delay, and withdraw into solitude. Let us 
also all join you in that holy vocation. Three Pounhas, 
refused the invitation, and would not enter the profession. 
The five others cheerfully gave up every thing and be-^ 
came distinguished members of the ascetic body. 

King Thoodaudana hearing of the explanation given by 
the Pounhas, enquired whether his son was really to be- 
come a Italian. Having been assured that all the signs 
predicted the future destiny of his son to such a calling, 
he desired to know what those signs were, He was told 
that the four following things were the very signs fore- 
showing the future career of his son, viz :-^-an old man, 
a sick man, a dead man, and a Recluse. 38 As soon as his 

schools, which in his own days held and professed the dogma of transmigra^ 
Hon. 

38. — The three first allegorical omens or signs which, according to the fore-r 
telling of the Pounhas, were to be seen and observed hereafter by Phralaong, 
are designed tc mean and express the compound of all miseries attending 
human existence, from the moment man crosses the threshold of life, to 
that of death. The view of these objects was intended to make him dis-r 
gusted with a state necessarily accompanied with such an amount of wretch- 
edness. He was soon induced by reflection to hold in contempt tlw 

* Maia was confuted in the beginning of the third age. TJiis expression is rather a very loose and 
general one, and is far from precising with any thing approaching to accuracy, the period of Maia's 
age, when she was delivered of her son — the age of man is divided into three parts! The first ex- 
tends from the birih, to the J 6th or 18th year: the second goes to the 45th year or about, and the 
third, from the 45th year to the end of life. Phraiaong was born on the 68th year ofthe Eatzana era, 
on the 6th after the fuil mocn of the month Katsong. Maia was, therefore. 56 years uhl. The au- 
thor of this work, strives hard to prove this the age, apparently advanced of Maia, was the best fitted; 
for securing the safety and perfection ofthe fruit of hey womb. 



LEGEND OF THE BURMESE BUDHA. 



45 



son would have successively remarked those four signs, he 
would immediately come to the conclusion that the state 
of Rahan, is alone worthy of the warm admiration and ea- 
ger wishes of a wise man. 

King Thoodaudana who ardently wished to see his son 
become a great monarch, whose sway would extend over 
the four great islands, and the two thousand smaller ones, 
gave the strictest orders that none of the four omens 
should ever meet his eyes. Guards were placed hi every 
direction, at distances of a mile, charged with but one 
care, that of keeping out of his son's sight, the appear- 
ance of those fatal omens. 

things of this world, and consequently to seek with ardor some means of 
estranging himself from all visible and material objects. The fourth sign, 
that is to say, the view of a Rahan, or a contemner of this world, aspiring 
to the perfect disengagement from the trammel of passions, and shaping 
his course towards Neibban, was the very pattern he had to imitate and 
follow for arriving to that state of perfection, he felt a strong, though some- 
what as yet confused, desire of possessing. 

The Nats or Dewatas are the ever ready ministers for affording to Phra- 
laong the assistance he requires for reaching in safety the Budhaship. They 
rejoice at the news of his approaching conception in the womb of Maia : 
they watch over the mother who is to give birth to so blessed a child : they 
receive the newly born infant and hand over to men : they baffle by their 
almost supernatural power, the obstacles which the wordly minded Thoo- 
daudana tries to throw in the way ot his son's vocation ; in a word, their 
angelical ministrations are always at hand for helping and protecting our 
Phralaong, and enabling him to reach that state wherein he shall be fully 
qualified for announcing to men the law of deliverance. The belief in the 
agency of angels between heaven and earth, and their being the messengers 
of God for conveying, on solemn occasions, his mandates to men, is coeval, 
according to sacred records, with the appearance of man in this world. In- 
numerable are the instances of angelical ministrations, mentioned in the 
holy writ. We look upon angels as mere spiritual substances, assuming a 
human form, when by the command of God they have to bring down to 
men some divine message. In the system of Budhists, Nats are described 
as having bodies indeed, but of such a pure nature, particularly those inha- 
biting the superior seats, that they are, not only, not subjected to the mise- 
ries inherent to our nature, but are moreover gifted of so superior attain- 
ments as to almost enjoy the perfections and qualifications inherent to the 
nature of Spirits. On this occasion the Nats are endeavoring to make vir- 
tue triumph over vice ; but in the course of this Legend, we will have seve- 
ral opportunities of remarking a counteraction worked up by evil or wicked 
Nats for upholding the reign of passions or of sin. In this system the two 
contending elements of good and evil have each its own advocates and sup- 
porters. An Hindu Milton might have found two thousand years ago, a 
ready theme, for writing in Sanscrit or Pali, a poem similar to that more 
recently composed by the immortal English bard. 



46 



LEGEND OF THE BURMESE BUDHA. 



On that day, eighty thousand noblemen, who were pre- 
sent at the great rejoicings, pledged themselves, each one 
to give one of his male children to attend on the royal in- 
fant. If he become, said they, a mighty monarch, let our 
sons be ever with him, as a guard of honor to confer ad- 
ditional lustre on his wonderful reign ; if he be ever ele- 
vated to the sublime dignity of Budha, let our children 
enter the holy profession of Recluse, and follow him 
whithersoever he may direct his steps. 

Thoodaudana, with the tender solicitude of a vigilant 
father, procured for his beloved offspring, nurses exempt 
from all corporal defects, and remarkable for their beau- 
tiful and graceful appearance. 

The child grew up, surrounded with a brilliant retinue 
of numerous attendants. 

On a certain day, happened the joyful feast of the 
ploughing season. The whole country, by the magnifi- 
cence of the ornaments that decorated it, resembled one of 
the seats of Nats. The countiy people, without excep- 
tion, wearing new dresses, went to the palace. One thou- 
sand ploughs and the same number of pairs of bullocks, 
were prepared for the occasion. Eight hundred ploughs, 
less one, were to be handled and guided by noblemen. 
The ploughs, as well as the yokes and the homs of the 
bullocks, were covered with silver leaves. But the one 
reserved for the monarch, was covered with leaves of 
gold. Accompanied by a countless crowd of his people, 
King Thoodaudana left the royal city and went into the 
middle of extensive fields. The royal infant was brought 
out by his nurses, on this joyful occasion. A splendid 
jambu tree (Eugenia,) loaded with thick and luxuriant 
green foliage, offered on that spot, a refreshing place, un- 
der the shade of its far spreading branches. Here the 
bed of the child was deposited. A gilt canopy was im- 
mediately raised above it, and curtains, embroidered with 
gold, were disposed round it. Guardians having been 
appointed to watch over the infant, the King, attended 
by all his courtiers, directed his steps towards the place 



LEGEND OF THE BUHMESE BUDHA. 



41 



where all the ploughs were held in readiness. He in- 
stantly put his hands to his own plough ; eight hundred 
noblemen, less one, and the country people followed his 
example. Pressing forward his bullocks, the King plough- 
ed to and fro through the extent of the fields. All the 
ploughmen, emulating their royal lord, drove their 
ploughs in an uniform direction. The scene presented a 
most animated and stirring spectacle, on an immense' 
scale. The applauding multitude filled the air with cries 
of joy and exultation. The nurses, who kept watch by 
the side of the infant's cradle, excited by the animated 
scene, forgot the prince's orders and ran near to the spot, 
to enjoy the soul stirring sight, displayed before their ad- 
miring eyes. Phralaong, casting a glance all round and 
seeing no one close by him, rose up instantly and sitting 
in a cross legged position, remained absorbed, as it were, 
in a profound meditation. The other nurses, busy in pre- 
paring the prince's meal, had spent more time than it was 
at first contemplated. The shadow of the trees, by the 
movement of the sun, had turned in an opposite direc- 
tion. The nurses, reminded by this sight that the infant 
had been left alone, and that his couch was exposed to 
the rays of the sun, hastened back to the spot they had so 
imprudently left. But great was their surprise, when 
they saw that the shadow of the jambu tree, had not 
changed its position, and that the child was quietly sit- 
ting on his bed. The news of that wonder were imme- 
diately conveyed to King Thoodaudana, who came in all 
haste to witness it. He forthwith prostrated before his 
son, saying : this is, beloved child , the second time that 
I bow to you. 

Phralaong 39 having reached his sixteenth year, his fa- 
ther ordered three palaces to be built, for each season of 

39. — From what has been hitherto mentioned of the life of our Phralaong,, 
we may see that many particulars regarding his birth aid his childhood 
have been described with sufficient accuracy, but little or nothing is said of 
his adolescence, at least until the age of sixteen, when he gets united to the 
famous and youthful Yathaudra. In common with many other great men, 
this celebrated and extraordinary personage, has almost all the years of his 



48 



LEGEND OF THE, BURMESE BufiHA; 



the year. Each palace had nine stories ; and forty thou- 
sand maidens, skilful in playing all sorts of musical ikh 
struments were in continual attendance upon him, and 
charmed, by uninterrupted dances and music, all his mo- 
ments* Phralaong appeared among them With the beau- 
ty and dignity of a Nat, surrounded with an immense re- 
tinue of daughters of Nats. According to the change of 
seasons he passed from one palace into another, moving 
as it were in a circle of ever renewed pleasures and 
amusements. It was then that Phralaong was married 
to the beautiful Yathaudara, his first cousin, and the 
daughter of Thouppabudha and of Amitau. It was in the 
86th year of his grandfather's era, that he was married 
and also, was consecrated Prince royal, by the pouring of 
the blessed water over his head. 

Whilst Phralaong was spending his time in the midst 
of pleasures, his relatives complained to the King of the 
conduct of his son. They strongly remonstrated against 
his mode of living, which precluded him from applying 
himself to the acquisition of those attainments befitting 
his exalted station. Sensible of those reproaches, Thoo- 
daudana sent for his son, to whom he made known the 
complaints directed against him by his relatives. With- 
out showing any emotion, the young prince replied : let it 
be announced at the sound of the drum, throughout the 
country, that this day a week, I will show to my relatives 
in the presence of the best masters, that I am fully con- 
versant with the eighteen sorts of arts and sciences. On 
the appointed day, he displayed before them the extent 

private life wrapped up in a complete obscurity. We may conclude from 
his great proficiency in the knowledge of those sciences and attainments 
befitting his high situation, he was not remits, since he was enabled to set 
at defiance the greatest masters of those days. In the midst of pleasures, 
he knew how to devote the best part of his time to study, unless we sup- 
pose that science was infused into his mind, by no exertion of his own. The 
Eurmese have a regular mania for dividing with a mathematical precision, 
what at first appears to admit of no such division. Virtues, .vices, sciences, 
arts, &c, all, in a word, is subjected to a rigorous division, which, if arbi- 
trary in itself, has the great advantage of conferring a substantial help to 
memory. 



LEGEND OF THE BURMESE BUDHA. 



49 



of his knowledge ; they were satisfied, and their doubt3 
and anxieties on his acconnt, were entirely removed* 

On a certain day Phralaong, desiring to go and enjoy 
some sports in his garden, ordered his coachman to have 
his conveyance ready for that purpose. Four horses, 
richly caparisoned, were put to a beautiful carriage that 
resembled the dwelling place of a Nat. Phralaong hav- 
ing occupied his seat, the^ coachman drove rapidly to- 
wards the garden. The Nats who knew that the time 
was near at hand when Phralaong would become a Bu- 
dha, resolved to place successively before his eyes, the 
four signs foreshowing his future high dignity. One of 
them assumed the form of an old man, the body bending 
forward, with grey hairs, a shrivelled skin, and leaning 
languidly on a heavy staff. In that attire, he advanced 
slowly with trembling steps, towards the prince's convey- 
ance. He was seen and remarked only by Phralaong and 
bis coachman. Who is that man, said the prince to his 
driver 1 the hairs of his head, indeed, do not resemble 
those of other men. Prince, answered the coachman, he 
is an old man. Every born being is doomed to become 
like him ; his appearance must undergo the greatest 
changes, the skin by the action of time will shrivel, the 
hairs turn grey, the veins and arteries, losing their sup- 
pleness and elasticity, will become stiff and hardened; the 
flesh will gradually sink and almost disappear, leaving 
the bare bones covered with dry skin. What, said to 
himself the terrified prince, birth is indeed a great evil, 
ushering all beings into a wretched condition, which must 
be inevitably attended with the disgusting infirmities of 
old age. His mind being taken up entirely with such 
considerations, he ordered his coachman to drive back to 
the palace. Thoodaudana having enquired from his cour- 
tiers, what motive had induced his son to return so soon 
from the place of amusement, was told that he had seen 
an old man, and that he entertained the thought of be- 
coming a Rahan. * Alas ! said he, they will succeed in 

* In the course of this frork, the word Rahan is often uaod. It is of ths 
8 



LEGEND' OF" THE BURMESE BlDHA, 



tli waiting the high destiny of my son. But let us try now 
every means to afford him some distraction, sa that he- 
may forget the evil idea that has Just started up in his 
mind. Be gave orders to bring to his son's palaeey the 
prettiest and most' accomplished dancing girls, that in 
the midst of ever renewed pleasure, he might lose sight" 
of the thought of ever entering the profession of Rahan. 
The guard surrounding his palace, was doubled, so as to? 
preclude the possibility of his ever seeing the other signs. 

On another day, Phralaong, on his way to his garden^ 
met with the same Nat, under the form of a sick man 7 
who appeared quite sinking under the weight of the most 
loathsome disease. Frightened at such a sight, Phra- 

greatest importance that the reader should be well fixed on the meaning 
that it is designed to convey. We find it employed to ; designate in general^ 
the Religious belonging either to the liudhistic or Brahminical sects. When* 
J&udhists happen to mention their brethren, of the opposite creed, who have- 
renounced the world, and devoted themselves to the practice of religious 
duties, they invariably call them. Rahans. When they speak of Pounhas or 
Brahmins, who are living in the world, leading an ordinary secular mode of 
life, they never style them Rahans. Thence we may safely infer that the- 
individuals to- whom this denomination was applied^ formed a class of de- 
votees quite distinct from the laymen. 

That class, it appears, comprised all the- individuals who lived, either m< 
(JOmmunity under the superintendance and guidance of a spiritual superior,, 
or privately in forests under the protecting shade of trees, and in? 
lonely and solitary places, The latter Religious are; however, generally 
designated under the appellation of Ascetics and Rathees. They were- 
the forefathers of those fanatics, who up to our days, have appeared 
through the' breadth and length of the Indian Peninsula- practising peniten- 
tial deeds of the most cruel and- revolting description. They are described 
by Budhists, as wearing curled and twisted hair, clad in the skins of wild 
beasts, and not unfrequently quite destitute of any sort of clothing, in a. 
state of complete nakedness. 

The former who lived in- community were- not- leading the' same course of 
life. We find some communities, the three for instance under the guidance 
of the three Kathabas, in the Ouroowela forest, not far from Radzagio, 
whose inmates are called either Radians or Rathees. This indicates that- 
their mode of life partook both of the common and hermitical life, resemb- 
ling, to a certain extent, that which was observed by the christian commu- 
nities of ceno bytes established in the desert of the upper Egypt, dining the 
first ages of our era. 

Those communities appear to hare been the centres- m which principles- 
were established, opinions discussed, and theories elaborated. The chiefs 
enjoyed higlr reputation for learning. Persons desirous to acquire proficience 
in- science resorted to their abode and, under their tuition, strove to acquire 
wisdom . The following pages of this work, will afford several striking illus- 
Nations of the views just sketched out a ^ 



LEGEND OP THE BuH^IESE "BUDfiLA* 



51 



laong, hearing from the. mouth of his faithful driver, what 
this disgusting object was, returned in all haste to his pal- 
ace. His father more and more disturbed at the news 
conveyed to him, multiplied the pleasures and enjoyments 
destined for his son, and doubled the number of guards 
that had to watch over him. On a third occasion whilst 
tfche prince was taking a walk, the same Nat, assuming 
the shape of a dead man, offered to the astonished re- 
gards of the prince, the shocking sight of a corpse. Trem- 
bling with fear, the young prince came back forthwith to 
his residence. Thoodaudana being soon informed of what 
liad taken place, resorted to fresh precautions and exten- 
ded to the distance of one youdzana, the immense 'line of 
countless guards set all round the palace. 

On a forth occasion, the prince driving rapidly towards 
Ms garden, was met on his way by the same Nat, under 
the meek form of a Rahan. The curiosity of the prince 
was awakened by the extraordinary sight of that new 
personage ; he asked his coachman what he was. Prince, 
answered the coachman, he is a Rahan* At the same 
time, though little acquainted with the high dignity and 
sublime qualifications of a Recluse, he was enabled, by 
the power of the Nats, to praise and extol in dignified 
language, the profession and merits of Rahans. The 
prince felt instantaneously an almost irresistible inclina- 
tion to embrace that attractive mode of life. He quietly 
went as far as his garden. 

The whole day was spent in all sorts of rural diver- 
sions. Having bathed in a magnificent tank, he went a 
little before sun-set, to rest awhile on a large well polish- 
ed stone table, overshaded by the far-spread branches of 
beautiful trees, hanging above it, waiting for the time to 
put on his richest dress. All his attendants were busily 
engaged in preparing the finest clothes and most elegant 
ornaments. When all was ready, they stood silent round 
him, waiting for his orders. Perfumes of every descrip- 
tion were disposed in a circular row, with the various or- 
naments, on the table, whereon the Prince was sitting. 



52 



LEGEND OF THE BURMESE BUDBfA. 



At that very moment, a chief Thagia was quietly en- 
joying a delicious and refreshing rest on the famous stone 
table, called Pantoo Kambala. On a sudden, he felt his 
seat, as it were, getting hot. Lo ! what does this mean, 
said the astonished Thagia, am I doomed to lose my hap- 
py state ? Having recollected himself and reflected a 
while on the cause of such a wonderful occurence, he 
soon knew that Phralaong was preparing to put on for 
the last time, his princely dress. He called to him a son 
of a Nat, named Withakioon, and said to him : on this day, 
at midnight, Prince Theiddat is to leave his palace and 
withdraw into solitude ; now he is in his garden prepar- 
ing to put on his richest attire for the last time : go, there- 
fore, without a moment's delay, to the place where he is 
sitting, surrounded by his attendants, and perform to him 
all the required services. Bowing respectfully to the 
chief of Thagias, Withakioon obeyed, and by the power 
inherent in the nature of Nats, he was, in an instant, car? 
ried to the presence of Phralaong. He assumed the fig- 
ure of his barber and immediately set at work, arrang- 
ing the turban, with as much taste as art, round his head, 
Phralaong soon found out that the skilful hand, which 
disposed the folds of his head-dress, was not that of a 
man but of a Nat. One fold of the turban appeared like 
one thousand, and ten folds, like ten thousand folds, of- 
fering the magical coup-d'ml of as many different pieces 
of cloth, arranged with the most consummate skill. The 
extremity of the turban, which crossed vertically the 
whole breadth of the countless folds, appeared covered 
with a profusion of shining rubies. The head of Phra- 
laong was small, but the folds of the turban seemed num- 
berless. How could that be so ? It is a wonder surpas- 
sing our understanding ; it would be rashness and temer- 
ity to allow our mind to dwell too much upon it, 

Having completely dressed, Phralaong 40 found himself 
surrounded by all sorts of musicians, singers and dancers, 



40. — The triumphant return of Phralaong from his garden to the city, 
when he is attired with the richest dress, is commemorated by Budhists, at 



LEGEND OF THE BURMESE BUDHA. 



53 



vieing with each other in their endeavours to increase the 
rejoicing. The Pounhas sung aloud his praise. May he 
conquer and triumph ! may his wishes and desires be ever 
fulfilled ! The multitude repeated incessantly in his ho- 
nor, stanzas of praises and blessings. In the midst of 
universal rejoicings Phralaong ascended his carriage. He 
had scarcely seated himself on it, when a message sent by 
his father, conveyed to him the gladening tidings, that 
Yathaudra had been delivered of a son. That child, re- 
plied he with great coolness, is a new and strong tie I 
will have to break. The answer having been brought to 
his father, Thoodaudana could not understand its mean- 
ing. He, however, caused his grand-son to be named 
Eaoula. Phralaong sitting on his carriage, surrounded 
by crowds of people who rent the air with cries of joy 
and jubilation, entered into the city of Kapilawot. At 
that moment a Princess named Keissa Gautami, was con- 
templating from her apartments the triumphant entrance 
of Phralaong into the city. She admired the noble and 
graceful deportment of Prince Theiddat and exclaimed 
with feelings of inexpressible delight : happy the father 
and mother who have such an incomparable son : happy 
the wife who is blest "with such an accomplished husband. 
On hearing those words, Phralaong desired to understand 

least in Burmali, on the day a young boy is preparing to enter into a mo- 
nastery of Eecluses, for the purpose of putting on the yellow robe, and pre- 
paring himself to become afterwards a member of the order, if he feel an in- 
clination to enlist in its ranks. Phralaong was bidding a last farewell to 
the world, its pomps and vanities. So is doing the youthful candidate, who 
is led processionally through the streets, riding a richly caparisoned horse, 
or sitting on an elegant palankeen, carried on the shoulders of men. A des- 
cription of this ceremony will be found in the notice on the Budhistic 
monks or Talapoins. 

I am obliged to confess that I have found it somewhat difficult to disco- 
ver any connexion between the expressions made use of by Keissa (Gautami, 
and the inference drawn therefrom by Phralaong. The explanation of the 
difficulty may be, however, stated as follows : Gautami bestows the epi- 
thet of happy or blessed upon the father and mother as well as on the wife 
of prince Theiddat, because she remarked and observed i 1 him those quali- 
ties and accomplishments, befitting a worthy son and a good husband. The 
words blessed and happy struck the mind of the future Budha, attracted 
his attention, and elicited his exertions for finding out their true import, 
lie asks to himself ; in what consists true and real happiness ? Where is 



54 



LEGEND OF THE BURMESE BUDHA. 



their meaning and know their bearing. By what means, 
said he to himself, can a heart find peace and happiness ? 
As his heart was already disentangled from the thral- 
dom of passions, he readily perceived that real happiness 
could be found but in the extinction of concupiscence, 
pride, ignorance, and other passions. He resolved hence- 
forth to search ardently for the happy state of Neibban, by 
quitting, on this very night, the world, leaving the socie- 
ty of men, and withdrawing into solitude. Detaching 
from his neck a collar of pearls of an immense value, he 
sent it to Keissa Gautami, as a token of gratitude for the 
excellent lesson she had given him, by the words she 
had uttered in his praise. The young princess received 
it as a mark of favor she imagined Prince Theiddat in- 
tended to pay her. Without further notice of her, he re- 
tired into his own apartment to enjoy some rest. 

Chapter IV. 

Fhralaong leaves his palace, the royal city and retires into solitude, in 
the middle o f the plaudits of the Nats. — He cuts his fine hair with 
a stroke of his sword, and puts on the habit of Bahan. — He begs 
his food at Badzagio. — His interview with the ruler of that place. 
——His studies under two Bathees. — His fast and penances in the 
solitude of Oorouwela during six years* 

Phralaong had scarcely begun to recline on his couch, 
when a crowd of young damsels, whose beauty equalled 
that of the daughters of Nats, executed all sorts of dances, 
to the sound of the most ravishing symphony, and dis- 
played in all their movements, the graceful forms of their 
elegant and well-shaped persons, in order to make some 
impression upon his heart. But all was in vain : they 
were foiled in their repeated attempts. Phralaong fell 
into a deep sleep. The damsels perceiving their disap- 

it to be found ] By what means can such an invaluable treasure be pro- 
cured 1 Can it be conferred upon man, by the possession of some exterior 
object ? Can his parents or wife be really happy, by the mere accidental 
ties that connect them with his person ? No, answers our young philoso- 
pher, to himself. Happiness can be procured but by waging war against 
passions, and carrying it on, until their total destruction. Then the victo- 



LEGEND OF THE BURMESE BUDHA, 



55 



pointment, ceased their dances, laid aside their musical 
instruments, and soon following the example of Phra- 
laong, quietly yielded to the soporific influence caused by 
their useless and harassing exertions. The lamps lighted 
with fragrant oil, continued to pour a flood of bright 
light throughout the apartments. Phralaong awoke a 
little before midnight, and sat in a cross-legged position, 
on his couch. Looking all around him, he saw the va- 
ried attitudes and uninviting appearance of the sleeping 
damsels. Some were snoring, others gnashing their teeth, 
others with open wide mouths ; some tossed heavily from 
the right to the left side, others stretched one arm up- 
wards and the other downwards, some seized, as it were, 
with a frantic pang, suddenly coiled up their legs for a 
while, and with the same violent motion, again pushed 
them down. This unexpected exhibition made a strong 
impression on Phralaong ; his heart was set, if possible, 
freer from the ties of concupiscence, or rather was con- 
firmed in his contempt for all wordly pleasures. It ap- 
peared to him that his magnificent apartments were filled 
with the most loathsome and putrid carcasses. The seats 
of passions, those of Hupa, and those of Arupa, that is to 
say the whole world, seemed to his eyes, like a house 
that is a prey to the devouring flames. All that, said he 
to himself, is most disgusting and despicable. At the 
same time, his ardent desires for the profession of Rah an, 
were increasing with an uncontrollable energy. On this, 
day at this very moment, said he with an unshaken firm- 
ness, I will retire into a solitary place. He rose instant- 

rious soul, sitting calmly on the ruins of her deadly opponents, enjoys in the- 
•undisturbed contemplation of truth, an indescribable happiness. In this 
we clearly perceive the unmistakable bearing of Budhdsfcic morals. It is, as 
it were, the embryo of the whole system. 

King Thoodaudana, influenced by worldly consideration^ eagerly wished his. 
son to become a great monarch, instead of a poor and humble Recluse, ever* 
a Budha. This alone suggests the idea that in those days the role of a Bud- 
ha was not held in so great an esteem and veneration, as it has been after- 
wards. Had it been otherwise, the most ambitions father might have re- 
mained well satisfied with the certainty of seeing his own son becoming a, 
personage, before whom the proudest monarchs would not, hereafter, hesi- 
tate to lower to the dust, their crowned heads. 



56 



LEGEND OF THE BURMESE BUMA. 



ly and Went to the arched door of his' apartment. Who 
is here watching, said he to the first person he met. 
Your servant, replied instantly the vigilant nobleman 
Tsanda. Else up quickly, replied the prince ; now I am 
ready to retire from the world and resort to some lonely 
place. Go to the stable and prepare the fastest of my 
horses. Tsanda bowed respectfully to his master and 
executed his orders with the utmost celerity. The horse 
Kantika, knowing the intentions of the prince, felt an inex* 
pressibie joy at being selected for such a good errand ; 
he testified his joy by loud neighs ; but, by the power of 
the Nats, the sound of his voice was silenced ; so that 
none heard it. 

While Tsanda, in compliance with the orders he had 
received, was making the necessary preparations, Phra- 
laong desired to see his newly bom son Ttaoula. He 

At that time a Budha, or the personage honored with that title, wag 
looked upon as a mere sage, distinguished among his fellow men by his great 
wisdom and eminent proficiency in the study of philosophy. It is highly 
probable that this name had been bestowed upon a great many illustrious 
individuals who lived before the days of Gaudama. Hence the fabricated ge- 
nealogy of twenty-eight former Hudhas, supposed to have lived myriads of 
years and worlds previous, including the three that have preceded him dur- 
ing the continuance of this system of nature. Here a superstitious and ill 
judged enthusiasm, has raised up heaps of extravagancies, for setting up a 
ridiculous theory, designed to connect the role of the present Budha with 
those of a fabulous antiquity, and give additional lustre to it. There is no 
doubt that the glowing halo of sacredness and glory, encircling now the name 
of Budha, has never adorned that of any former one. It has been created by 
the extraordinary progress his doctrines made at first in the Indian Penin- 
sula, and next throughout eastern Asia, and kept up by the fervent admira- 
tion of his enthusiastic followers. 

The means resorted to by Thoudaudana, for retaining his son in the 
world of passions, and thereby thwarting his vocation, could not, we hardly 
need to mention, be approved of, by any moralist of even the greatest elas- 
ticity of conscience and principles ; but they were eminently fitted to try 
the soundness of Phralaong's calling, and the strong and tenacious disposi- 
tions of his energetic mind. They set out in vivid colors, the firmness of 
purpose, and irresistible determination of his soul in following up his voca- 
tion to a holier mode of life ; and what is yet more wonderful, the very ob- 
jects that were designed to enslave him, became the instruments which 
helped him in gaining and ascertaining his liberty. Magnificent is. indeed, 
the spectable, offered by a young Prince, remaining unmoved, in the midst 
of the most captivating, soul-stirring, and heart-melting attractions ; sitting 
coolly on his couch and looking with indifference, nay with disgust, on the 
crowd of sleeping beauties. 



LEGEND OF TliE fcUtttlESE feUDHA; 



St 



Opetied gently the door of the room where the princess 
Was sleeping, having one of he? hands placed over the 
head of the infant Phralaong stopping at the threshold, 
said to himself t**-if I go farther to contemplate the child, 
I will have to remove the hand of the mother ; she may 
be awakened by this movement, and then she will prove 
a great obstacle to my departure. I will see the child af- 
ter having become a Budha. He then instantly shut the 
door and left the palace His charger was waiting for 
him. To your* swiftness, said Phralaong to Kantika, do 
I trust for executing my great design. I must become a 
Budha, and labor for the deliverance of men and Nats, 
from the miseries of existence, and lead them safely to 
the peaceful shores of Neibbail. In a moment he was on 
the back of his favorite horse. Kantika Was a magnifi- 
cent animal ; his body measured eighteen cubits in length ; 
its height and circumference were in perfect proportion 
with its lengths The hair was of a beautiful white, re- 
sembling a newly cleaned shell ; his swiftness was unri- 
valled and his neighings could be heard at a very great 
distance ; but on this occasion the Nats interfered ; no 
sound of his voice Was heard, and the noise of his steps 
was completely silenced. Having reached the gate of the 
city, Phralaong stopped for a while, uncertain as regarded 
the course he was to follow. To open the gate which a 
thousand men could but with difficulty make to turn upon 
its hinges, was deemed an impossibility, Whilst he" was 
deliberating With his faithful attendant Tsanda-, the huge 
gate Was silently opened by the Nats, and a free passage 
given to him through it. It was in the year 97, that he 
left Kapilawot. 

Phralaong had scarcely crossed the threshold of the 
gate, when the tempter endeavoured to thwart his pious 
design. Manh 41 Nat resolved to prevent him from re- 
tiring into solitude and becoming a Budha. Standing in the 

41 — Phralaong having covercome with uncommon fortitude, the number- 
less obstacles which he had. encountered from the part of men, will have 
how to meet another foe, perhaps more formidable, a wicked Nat or demon* 




* 



58 



LEGEND OF THE BURMESE BUDHA. 



air, he cried aloud :— Prince Theiddat, do not attempt to 
lead the life of a Recluse ; seven days hence, you will 
become a Tsekiawaday : your sway shall extend over the 
four great islands ;■ return forthwith to your palace.' 
Who are you, replied Phralaong. I am Manh Nat, 
cried the voice. I know, said Phralaong, that I can be- 
come a Tsekiawaday, but I feel riot the least inclination 
for earthly dignities ; my aim is to arrive at the nature of 
Budha. The tempter, urged onward by his three wick- 
ed propensities, concupiscence, ignorance and anger, diet 
not part for a moment from Phralaong ; but as the shadow 
always accompanies the body, he too, from that day, fol- 
lowed always Phralaong, striving to throw every obstacle' 
in his way towards the dignity of Budha. Trampling 
down every human and worldly consideration, and despi- 
sing a power full of vanity and illusion, Phralaong left 
the city of Kapilawot, at the full moon of July under the 
constellation Oottarathan. A little while after, he felt a 
strong desire of turing back his head and casting a last 
glance over the magnificent city he was leaving behind 
him ; but he soon overcome that inordinate desire and 
denied to himself this gratification, It is said, that on the 1 
very instant he was combating the rising sense of curiosi- 
ty, the mighty earth turned with a great velocity, like a 

His name, according to its orthography, is Mar or Mara, but the Burmese 
call him Manh, which means pride. Manh is, therefore, the evil spirit of 
pride, or rather personified pride, and the enemy of mankind, ever ready tor; 
oppose the benevolent designs and generous efforts of Budha, in carrying 
nn his great undertaking calculated to benefit humanity, by teaching men 
the way that leads to the deliverance from all miseries.. The first plan con- 
cocted by Manh, for stopping, at the very onset, the progress of Puralaong, 
is to flatter his ambition by promising him all the kingdoms of this world 
and their glory. From that day, the tempter never lost sight of the beiievo-- 
lent I iudha but followed him everywhere, endeavoring to prevent the im- 
mense success that was to attend his future mission. The evil propensities 
which constitute, as at were, the very essence of Manh's nature, are con-- 
eupiseence, envy, and an irresistible pr oneness to do harm. The devil in- 
deed, could hardly be made up of worse materials. 

It is really interesting through the course of this legend to read .of the- 
uninterrupted efforts, made by the personification of evil to thwart Budha 
in all his benevolent designs. The. antagonism begins now, but it will be 
maintained- with an obstinate and prolonged activity, during the whole life 

<tf Budha, 



LEGEND OF THE BURMESE BUDHA. 



59 



potter's wheel, so that the very object he denied himself 
the satisfaction of contemplating, came of itself under his 
eyes. Phraiaong hesitated awhile as to the direction he 
was to follow, but he resolved instantly to push on strait 
before him. 

His progress through the country resembled a splendid 
triumphal ovation. Sixty thousand Nats marched in front 
of him, an equal number followed him, and. as many 
surrounded him on his right and on his left. All of them 
carried lighted torches, pouring a flood of light in every 
direction ; others again spread perfumes and flowers 
brought from their own seats. All joined in chorus, sing- 
ing the praises of Phraiaong. The sound of their united 
voices resembled the loud peals of continued thunder, and 
the resounding of the mighty waves, at the foot of the 
mount Oogando. Flowers shedding the most fragrant 
odour, where seen gracefully undulating in the air, like 
an immense canopy, extending to the farthest limits of the 
horizon. During that night, Phraiaong attended with that 
brill ant retinue, travelled a distance of thirty youdzanas, 
and arrived on the banks of the river Anauma. Turning 
his face towards Tsanda, he asked what was the river's 
name. Anauma is its name, replied his faithful atten- 
dant. I will not, said Phraiaong to himself, show myself 
unworthy of the high dignity I aspire to. Spurring his 
horse, the fierce animal leaped at once to the opposite 
bank. Phraiaong alighted on the ground which was co- 
hered with a fine sand resembling pearls when the rays of 
the sun fell upon it, in the morning. On that spot he 
divested himself of his dress, and calling Tsanda to him, 
he directed him to take charge of his ornaments and car- 
ry them back, with the horse Kantika, to his palace. 
For himself, he had made up his mind to become a Ita- 
lian. Your servant too, replied Tsanda, will become al- 
so a Hecluse in your company. No, said the prince, the 
profession of Iiahan does not at present befit you. He 
reiterated this prohibition three times. When he was 
handing over to Tsanda his costly ornaments, he said to 



60 



LEGEND OF THE BURMESE BUDHA. 



himself : — these long hairs that cover my head, and my 
beard too, are superfluities unbecoming the profession of 
Bahan. Whereupon, with one hand unsheathing his 
sword, and with the other seizing his comely hairs, he 
cut them with a single stroke. What remained of his 
hairs on the head, measured about one inch and a half in 
length. In like manner he disposed of his beard. From 
that time he never needed shaving— the hairs of his beard 
and those of the head never grew longer during the re- 
mainder of his life. 42 Holding his hairs and turban tor 
gether he cried aloud : — if I am destined to become a 
Budha, let these hairs and turban remain suspended in 
the air ; if not. let them drop down on the ground. 
Throwing up both at the height of one youdzana, they 
remained suspended in the air until a Nat came with a 
rich basket, put them therein, and carried them to the 
seat of Tawadeintha. He there erected the Dzedi Dzou- 
lamani, wherein they were religiously deposited. Casting 
his regards on his own person, Phralaong saw that his 
rich and shining robe did not answer his purpose, nor 
appear befitting the poor and humble profession, he 
was about to embrace. Whilst his attention was taken 
up with this consideration, a great Brahma named Gati- 
gara, who in the days of the Budha Kathaba had been an 
intimate friend of our Phralaong, and who during the pe~ 
riod that elapsed between the manifestation of that Bud- 
ha to the present time, had not grown old, discovered at 
once the perplexity of his friend's mind. Prince Theid- 
dat, said he, is preparing to become a Bahan, but he is 
not supplied with the dress and other implements essen- 

42. — This circumstance explains one peculiarity observable in all the 
statues representing Budha. The head is invariably covered with sharp 
points, resembling those thorns with which the thick envelope of the durian 
fruit is armed. Often I had inquired as to the motive that induced native 
sculptors to leave on the head of all statues, these sorts of inverted nails, 
without ever being able to obtain any satisfactory answer. It was only 
after having read this passage of the life of Budha, that I was enabled to ac^ 
count for this apparently singular custom, which is designed to remind all 
ljudhists of the ever continued wonder whereby the hairs which remained 
on Bndha's head, never grew longer, from the tiny he cut then) with hU 
sword. 



LEGEND OF THE BURMESE BUDHA. 



61 



tially required for his future calling. I, will provide him 
now with the Thinbaing, the Kowot, the Dugout, the Patta , 
the leathern girdle, the hatchet, the needle and filter. 43 
He took with him all these articles, and in an instant, ar- 
rived in the presence of Phralaong to whom he presented 
them. Though unacquainted with the details of that 
dress, and untrained to the use of those new implemnnts, 
the piince, like a man who had been a Recluse during 
several existences, put on, with a graceful gravity, his 
new dress. He adjusted the Thinbaing round his waist, 
covered his body with the Kowot, threw the dugout over 
his shoulders, and suspended to his neck the bag contain- 
ing the earthen patta. Assuming the grave, meek and 
dignified countenance of a E,ahan, he called Tsanda and 
bade him to go back to his father and relate to him all 
that he had seen. Tsanda complying with his master's 
request, prostrated himself three times before him ; then 
rising up, he wheeled to the right and departed. The 
spirited horse hearing the last words of Phralaong, could 
no more control his grief. 44 Alas ! said he, I will see no 
more my master in this world. . His sorrow grew so great 
that his heart split into two parts, and he died on the spot. 

43. — Every Talapoin or Recluse must be provided with one needle, where- 
with he is to sew his dress, one hatchet to cut the wood he may be in 
need of, either for erecting a shelter for himself, or for other purposes, and 
one filter to strain the water he intends to drink, that it should be cleared 
from all impurities, but chiefly of insects or any living body that might be 
in it, which would expose the drinker thereof, to the enormous sin of caus- 
ing the death of some animal. 

44. — The various accounts that are given of the horse Kantika, and tho 
grief he feels at parting with his master, grief which reaches so far as to 
cause his death, nvdy appear somewhat extraordinary, puerile and ridiculous 
Sto every one, except to Budhists. One great principle of that religious sys- 
tem, is that man does not differ from animals in nature, but only in rela- 
tive perfection. In animals there are souls as well as in men, but those 
#ouls on account of the paucity of their merits, ami the multiplicity of their 
.demerits, are yet in a very imperfect state When the law of demerits 
grows weak, and that of merits gathers strength, the soul, though continue 
£ng to inhabit the body of animals, has the knowledge of irood and evil, and 
can attain to a certain degree of perfection. Budhistic writings supply many 
instances of this belief. Whilst Budha was in trhe desert, an elephant min- 
istered to all his wants. As a reward for such a series of services, 'Budha 
preached to him the law, and led him at once to the deliverance, that is to 
>say to the state of Neibban. When one animal has progressed so far in the 



62 



LEGEND OF THE BURMESE BUDHA. 



After his death, he became a Nat in the seat of Tawa- 
deintha. The affliction of Tsanda, at parting with his 
good master, was increased by the death of Kantika. The 
tears that streamed down his cheeks, resembled drops of 
liquid silver. 

Phralaong having thus begun the life of a Recluse, 
spent seven days alone in a forest of mango trees, enjoy- 
ing in that retirement the peace and happiness of soul 
which solitude alone can confer. The place, in the 
neighborhood of which he began his religious life, is 
called Anupyia, in the country belonging to the Malla 
Princes. He then started for the country of Hadzagio, 
travelling on foot a distance of thirty youdzanas. Arriv- 
ed near the gate of the royal city, Phralaong stopped for 
a while, saying within himself: — Peimpathara, the king 
of this country will, no doubt, hear of my arrival to this 
place. Knowing that the son of king Thoodaudana is 
actually in his own royal city, he will insist upon my ac- 
cepting all sorts of presents. But now in my capacity of 
Rahan, I must decline accepting them, and by the rules 
of my profession I am bound to go and beg along the 
streets, from house to house, the food necessary for my 
fsupport. He instantly resumed his journey, entered the 
.city through the eastern gate, the patta hanging on his 
iside, and followed the first row of houses, receiving the 
;alms which pious hands offered him. At the moment of 
his arrival the whole city was shaken by a mighty com- 
motion, like that which is felt in the seat of Thoora when 
tthe Nat Athoorein makes his apparition into it. The in- 
habitants, terrified at such an ominous sign, ran in all 

-way of merits, a^ to be aole to discern betwejn good and bad, it is said that 
Jhe is ripe, or tit to become man. The horse Kantika seems to have reached 
that state of full ripeness, since after his death, he passed to the state of 
Js T at. This peculiar tenet of liudhistio faith, accounts for the first of the 
five great commands, which extends to animals the formal injunction of not 
killing. When a candidate is admitted, according to the prescriptions con- 
tained in the sacred Kambawa, into the order of Rahans, he is expressly and 
.solemnly commandeil to refrain from committing four sins which would de- 
prive him de facto of the dignity he has been elevated to. The taking away 
wdlingly of the life of any thing animated is one of .these four trespassings. 



LEGEND OF THE - BURMESE BUDIIA. 



63 



haste to the palace. Admitted into the presence of the 
monarch, they told him that they knew not what sort of 
being had just arrived in the city, walking through the 
streets and begging alms. They could not ascertain whe- 
ther he was a Nat, a man or a Galong The king, look- 
ing from his apartments over the city, saw Phraiaong, 
whose meek deportment removed ail anxiety from his 
mind. He, however, directed a few of his noblemen to 
go and watch attentively all the movements of the stran- 
ger. If he be, said he^ a Bilou, he will soon leave the 
city and Vanish away ; if a IN at, he will raise himself in 
the air ; if a Naga, he will plunge to the bottom of the 
earth. Phraiaong having obtained the quantity of rice, 
vegetables, &c, he thought sufficient for his meal, left 
the city through the same gate by which he had entered 
it, sat down at the foot of a small hill, his face turned to- 
wards the east, and tried to make his meal with the things 
he had received. He could not swallow the first mouth- 
ful, which he threw out of his mouth in utter disgust. 
Accustomed to live sumptuously and feed on the most deli- 
cate things, his eyes could not bear even the sight of that 
loathsome mixture of the coarsest articles of food, collec- 
ted at the bottom of his patta. He soon, however, reco- 
vered from that shock ; and gathered fresh strength to 
subdue the Opposition of nature, overcome its repugnance, 
and conquer its resistance. Reproaching himself for 
such an unbecoming weakness : — -was I not aware, said 
he, with a feeling of indignation against himself, that when 
I took up the dress of a mendicant, such would be my 
food. The moment is come to trample upon nature's ap- 
petites. Whereupon he took up his patta, ate cheerfully 
his meal, and never afterwards, did he ever feel any re- 
pugnance for what things soever he had to eat. 

The king's messengers having closely watched and at- 
tentively observed all that had happened, returned to their 
master to whom they related all the paticulars they had 
Witnessed. Let my carriage be ready, said the king, and 
you, follow me to the place where this stranger is rest- 



64 LEGEND OF THli* BURMESE BUDHA* 

ing. He soon perceived Phralaong at a distance, sitting 
quietly after his refection* Peimpathara alighted from 
his conveyance, respectfully drew near to Phralaong and 
having occupied a seat in a becoming place, he was over- 
whelmed with contentment and inexpressible joy, to such 
an extent, indeed, that he could scarcely find words to 
give utterance to his feelings t Having at last recovered 
from the first impression, he addressed Phralaong in the 
following maiiner : Venerable Rahan, you seem to be 
young still, and in the prime of your life ; in your person 
you are gifted with the most attractive arid noble quali- 
ties, indicating surely your illustrious and royal extrac- 
tion. I have under my control and in my possession a 
countless crowd of officers, elephants, horses, and cha- 
riots, affording every desirable convenience for pleasure 
and amusement of every description; Pleasd to accept of 
a numerous retinue of attendants with whom you may 
enjoy yourself, whilst regaining within my dominions. 
May I be allow ed to ask what country you belong to, who 
you are, arid from what illustrious lineage and descent you 
are come % Phralaong said to himself :— it is evident that 
the king is unacquainted with both my name and origin ; 
I will, however, satisfy him on the subject of his enquiry. 
Pointing out with his hand in the direction of the place 
he had come from, he said arrive from the country 
which has been governed by a long succession of the des- 
cendants of Prince Kothala* I have indeed been borri 
from royal progenitors, but I have abandoned all the pre- 
rogatives attached to my position, and embraced the pro^ 
fession of Eahaii. From my heart I have rooted up con- 
cupiscence, covetousness alid all affections to the things 
of this world. To this the king replied :— I have heard 
that Prince Theiddat, son of king Thoodaudana, had seen 
four great signs, portending his future destiny for the 
profession of Hah an, which would be but a step to lead 
him to the exalted dignity of a Budha. The first part of 
the prediction has been already fulfilled; When the se- 5 
cond shall have received its accomplishment, I beg you 



LEGEND OF THE BUltMESE BUDI1A, 



65 



will show your benevolence to me and my people. I 



To this Phralaong graciously assented. 

Fhralaong having left the king, resumed his journey 
and fell in with a Eathee, 45 or hermit, named Alara, and 
inquired about the several Dzans. Alara, satisfied him 

45. — The fact of Budha placing himself lirider^he tuition of two masters 
or teachers leading ari ascetic life, to learn from them notions of the most 
abstruse nature, establishes, beyond all doubt, the high antiquity of the ex- 
istence in India of a large number of individuals, who living in some retired 
spot, far from the tumult of society, endeavoured by constant application, 
to dive into the deepest recesses of morals and metaphysics. The fame of 
the learning of many among them attracted to their solitude, crowds of 
disciples anxious to study under such eminent masters. Lience we see some 
of those Rathees at the head of four or five hundred disciples. There is nd 
doubt but the most distinguished Rathees became the founders of many of 
those philoso phi co-religious schools for which India was renowned, from the 
remotest antiquity. Like many others who thirsted for knowledge, Phara- 
laong resorted to the schools of the Rathees, as to the then most celebrated 
seats of learning. 

From this fact we may be allowed to draw another inference, which may 
be considered as a consequence of what has been stated in a foregoing note; 
regarding the superior antiquity of Brahminism over Budhism; Pharlaong 
was brought up in the bosom of a society regulated and governed by Brah- 
minical institutions. He must have been imbued, frdm the earliest days of 
his elementary education, with the notions generally taught, viz : the Brah- 
minical ones. When he grew lip and began to think for himself, he was 
"displeased with certain doctrines which did not tally with his. own ideas. 
Following the example of many that had preceded him in the way of inno- 
vation, he boldly shaped his course in a new direction, and soon arrived at 
a tinal issue on many points* both with his teachers, and some of the doc- 
trines generally received in the society in which he had been brought up, 
We may therefore safely conclude that the doctrines supposed to have been 
preached by the latest Budha, are but an off-shoot of Brahminism. This 
may serve to account for the great resemblance subsisting between many 
doctrines of both creeds. The cardinal points on which these' two systems 
essentially differ, are the beginning and the end of living beings. Between 
these two extremes, there is a multitude of points on which both systems 
so perfectly agree, that they appear blended together. 

The Rathees seem, according to the institutes of MetlOo, to have beeii 
first in observing two practices, much enforced by the Wini in subsequent 
times. They were supported by the alms bestowed on them by their dis- 
ciples and the admirers of their singular mode of life. They were courted 
and esteemed by the world, in proportion to the contempt they appeared to 
hold it in. Denying to themselves the pleasures which were oppo-ed to, 
their austere life, they observed, as long as they remained * Rathees, the 
rules of the strictest celibacy. 

Phralaong, preparing himself for his future high calling, began to study 
the science of Dzan under distinguished masters* What is meant by Daant 




10 



66 



LEGEND OF THE BURMESE BUDHA. 



on four kinds of Dzans, but as regards the fifth, he Wa^ 
obliged to refer him to another Rathee named Oudaka, 
who gave him the necessary explanations. Haying no- 
thing more to learn from those masters, Fhraladng said to 
himself : — the knowledge I have thus acquired, is not 
sufficient to enable me to obtain the dignity of Budha.'* 
Whereupon he resolved to devote himself to the Kama-" 
tan 46 or meditation on the instability and nothingness of 
all that exists. To effectuate thoroughly his purpose, he 

This Pali word means thought, reflection, meditation. It is often de- 
signed by the Brirmese to- mean a peculiar state of the soul that has already 
made great progress in the way of perfection. Phralaong intended, by plac- 
ing himself under the direction of those eminent teachers, to learn the 
great art of training his mind for the obtaining, by constant and well direc- 
ted meditations^ of h%h mental attainments-. In the book of Budhistite* 
metaphysics, I have found the science of Dzan divided into five parts, or 
rather five steps, which the mind has to ?,scend successively, ere it can en-- 
joy a state of perfect qT-aesccBce, the highest point a perfected being can? 
arrive to, before reaching the state of Neibban. The first step, when ther 
soul searches after what is good and perfect, and having discovered it, 
turns its attention and the energy of its facult es towards it. The 2nd, 
when the soul begins to- contemplate steadily what it has first discovered,, 
and rivets upon it, lis attention. In the 3rd stage, the soU'l fondly relish esy 
and is, as it were, entirely taken with it. In the 4th the soul calmly en- 
joys and quietly feasts on the pare truths it ha& loved in the former state. 
In the 5th, the soul, perfectly satiated with the knowledge of truth, remains 
in a state of complete quietude, perfect fixity, unmoved stability, which nor- 
thing can any longer alter or disturb. The Burmese and all Budhists, al- 
ways fond of what is wonderful, attribute supernatural perfections to those 5 
who have so far advanced in mental attainments. Their bodies become, as* 
it were, half spiritualised, so that they can, according to their wishes, carry 
themselves through the air, from om p!ace to another, without the least* 
hindrance or difficulty. 

46. — Kamatan means the fixing of the attention on oae object so as to* 
investigate thoroughly all its constituent parts, its- principle and origin, its 
existence and its final destruction. It is thaft part of metaphysics which 
treats of the beginning, nature and end of beings. To become proficient in 
that science, a man must be gifted with a most extensive knowledge and 
an analysing mind of no common cast. The process of Kamatan works art* 
as follows : let it be supposed that man intends to contemplate one of the 
four elements, fire for instance ; he abstracts himself from every object 
which is not fire, aM devotes all his attention to the contemplation of that 
object alone ; he examines the nature of fire, and finding it a compound of 
several distinct parts, he investigates the cause or causes that keep those- 
parts together, and soon discovers that they are but accidental ones, the ac- 
tion whereof may be impeded or destroyed by the occurrence of any sudden 
accident. He concludes that fire has but a fictitious ephemeral existence:. 
The same method is followed in examining the other elements, and gradual- 
ly all other things he may come in- contact with, and his- final conclusion- is, 



LEGEND OF THE BURMESE BUDHA. 61 



repaired to the solitude of Oorouwela, where he de- 
voted all his time to the deepest meditation. On a cer- 



Phralaong lived and had already entered on the course of 
his penitential deeds. They soon became impressed with 
the idea that our hermit was to become a Budha. They 
resolved to stay with him and render him all the needful 
services, such as sweeping the place, cooking rice, &c. 

The time for the six years of meditation was nearly 
over, when Phralaong undertook a great fast, 47 which 
was carried to such a degree of abstemiousness that he 

that all things placed without him, have no real existence, being mere illu- 
sions divested of all reality. He infers, again, that all things are subjected 
to the law of incessant change, without fixity or stability. The wise man 
therefore can feel no attachment for objects which in his own opinion, are 
but illusions and deception ; his mind can no where find rest in the midst 
of illusions always succeeding to each other. Having surveyed all that is 
distinct of self, he applies himself to the work of investigating the origin 
^nd nature of his body. After a lengthened examination, he arrives, as a 
matter of course, at the same conclusion : — his body is a mere illusion, 
without reality, subjected to changes and destruction. He feels that it is 
as yet distinct from self. He despises his body as he does everything else, 
and has no concern for it. He longs for the state of Neibban as the only 
one worthy of the wise man's earnest desires. By such a preliminary step, 
the student, having estranged himself from this world of illusions, advances 
towards the study of the excellent works which will pave the way to Neib- 
ban The Burmese reckon forty Kamatans. They are often repeated over 
by devotees, whose weak intellect is utterly incapable of understanding the 
meaning they are designed to convey to the mind. 

Notwithstanding his singular aptitude in acquiring knowledge, Phralaong 
devoted six whole years, in the solitude of Oorouwela, busily engaged in 
mastering the profound science he aimed at acquiring. It was during that 
time that he received the visits of five Kalians, whose chief was named 
Koondanha. They were very probably, like so many of their profession, 
travelling about in search of knowledge. They placed themselves under 
the direction of Phralaong, and in exchange for the lessons they received 
from him, they served him as humble and grateful disciples are wont to at- 
tend on a highly esteemed teacher. In this as well as many other circum- 
stances, we see that previous to Gaudama's preachings, there already exist- 
ed in India, an order of devotees or enthusiasts, who lived secluded from the 
world, devoted to the study of religious doctrines and the practice of virtues 
of the highest order. The order @f Budhistic monks or Talaooius, which 
has been subsequently established by the author of Kudhism, is but a mod- 
ification or what actually subsisted in full vigor, in his ow^country and iii 
his own time. 

47. — In a Budhistic point of view the only reason that may be assigned 
.£©r the extraordinary fait oi' Phralaong is the satisfaction of showing to the 




68 



LEGEND OF THE BURMESE BUDHA. 



scarcely allowed to himself the use of a grain of rice or 
sesamum a-day, and finally denied himself even that fee- 
ble pittance. But the Nats who observed his excessive 
mortification, inserted Nat food through the pores of his 
skin. Whilst Phralaong was thus undergoing such a se- 
vere fasting, his face, that was of a beautiful gold color, be- 
came black ; the thirty-two marks indicative of his future 
dignity, disappeared. On a certain day, when he was 
walking in a much enfeebled state, on a sudden he felt 
an extreme weakness, similar to that caused by a dire 
starvation. Unable to stand up any longer, he fainted 
and fell on the ground. Among the Nats that were pre- 
sent, some said : the Rahan Gaudama is dead indeed ; 
some others replied : he is not dead, but has fainted from 
want of food. Those who believed he was dead, hasten- 
ed to his father's palace to convey to him the sad message 
of his son's death. Thoodaudana enquired if his son died 
previous to his becoming a Budha. Having been answer- 
ed to the affirmative, he refused to give credit to the 
words of the Nats. The reason of his doubting the accu- 
racy of the report was, that he had witnessed the great 
wonders prognosticating his son's future dignity that had 
taken place, first when Phralaong, then an infant, was 
placed in the presence of a famous Hathee, and secondly, 
when he slept under the shade of the tree Tsampoo-tha- 
bia. The fainting being over, and Phralaong having re- 
world the display of wonderful action. Fastings and other works of morti- 
fication have always been much practised by the Indian philosophers of 
past ages, who thereby attracted the notice, respect, admiration and vene- 
ration of the world. Such rigorous exercises, too, were deemed of great help 
for enabling the soul to have a more perfect control over the senses, and 
subjecting them to the empire of reason. They are also conducive towards 
the calm and undisturbed state where the soul is better fitted for the ar- 
duous task of constant meditation. The fast of Gaudama, preparatory to 
his obtaining the Budhaship, recalls to the mind that which, oar Lord un- 
derwent, ere he began his divine mission. If the writer, through this work, 
has made once or twice a remark of similar import, he has done so, not 
with the intention of stating facts. He has communicated to the reader 
the feelings of surprise and astonishment he experienced when he thought 
to have met with many circumstances, respecting the founder of Kudhism, 
which apparently bear great similarity to some connected - with, the mission 
pf our Saviour. 



LEGEND OF THE BURMESE BUD HA.. 



69 



covered his senses, the same Nats went in all haste to 
Thoodaudana, to inform him of his son's happy recovery. 
" I knew well," said the king, " that my son conld not 
die ere he had become a Budha." The fame of Phra- 
laong having spent six years in a solitude, addicted to 
meditation and mortification, spread abroad like the sound 
of a great bell 48 hung in the canopy of the skies. 

48. — Bells are common in. Burmah, and the people of that country are well 
acquainted with the art of casting them. Most of the bells to be seen in 
the Pagodas, are of small dimensions, and in shape, differing somewhat from 
those used in Europe. The inferior part is less widened, and there is a 
large hole in the centre of the upper part. No tongue is hung in the in- 
terior, but the sound is produced by striking, with a horn of deer or elk, the 
outward surface of the lower part. No belfry is erected for the bells ; they 
are fixed on a piece of timber laid horizontally, and supported at its two ex- 
tremities, by two posts, at such a height that the inferior part of the bell 
is raised about five feet above the ground. 

The largest specimens of Burmese art in casting bells of great weight, are 
the two bells to be seen, the one at the large Pagoda of Rangoon, called 
Shway Dagon, and the other at Mingou, about 12 or 15 miles north of 
Amerapoura, on the western bank of the Irrawaddy. The first in the town 
of Eangoon, was cast in 1842, when King Tbarawaddy visited the place, 
with the intention of founding a new city, more distant from the river, and 
nearer to the mount upon which rises the splendid Shway Dagon. In its 
shape and form, it exactly resembles the kind of bells above described. 
Here are some particulars respecting that large piece of metal, collected 
from the inscription to be seen upon it. It was cast on the 5th day of the 
full moon of (February) Tabodwai, 1203 of the Burmese era. The weight 
of metal is 94,682 lbs ; its height 9^ cubits ; its diameter 5 cubits ; its 
thickness 20 fingers or 15 inches. But during the process of melting, the 
well disposed came forward and threw in, copper, silver and gold in great 
quantities It is supposed (says the writer of the inscription) that in this 
way, the weight was increased one fourth. 

The bell of Mingon was cast in the beginning of this century. In shape 
and form, it resembles our bells of Europe. It is probable that some for- 
eigner residiug at Ava, suggested the idea of giving such an unusual form to 
that monumental bell. Its height is 18 feet, besides 7 feet for hanging ap- 
paratus. It has 17 feet in diameter, and from 10 to 12 inches in thickness 
Its weight is supposed to exceed two hundred thousand English pounds. 

In the interior, large yellowish and greyish streaks indicate that consi- 
derable quantities of gold and silver have been thrown in during the pro- 
cess of melting. No idea can at present be had of the power of the sound 
of that bell, as its enormous weight has caused the pillars that support it, 
partially to give way. To prevent a final disaster, the orifice of the bell has 
been made to rest on large short posts, sunk in the ground and rising about 
three feet above it On no respect, can these bells bear any comparison 
with those of Europe. They are mightily rough and rude attempts at do- 
ing works on a scale far surpassing the abilities of native workmen, who, 
otherwise, succeed tolerably well in casting the comparatively small bells s 
commonly met with, in the the court yards of Pagodas, 



70 



LEGEND OF THE BURMESE BUDHA. 



Phralaong soon remarked that fasting and mortifica- 
tion were not works of sufficient value for obtaining the 
dignity of Budha ; he took up his patta and went to the 
neighbouring village to get his food. Having eaten it, 
he grew stronger ; his beautiful face shone again like 
gold, and the thirty-two signs reappeared. (48 bis) The five 
Eahans that had lived with him, said to each other : " it 
is in vain that the Rahan Gaudama has, during six years 
of mortification and sufferings, sought the dignity of Bu- 
dha ; he is now compelled to go out hi search of food ; 
assuredly if he be obliged to live on such food, when shall 
he ever become a Budha 1 He goes out in quest of food ; < 
verily he aims at enriching himself. As the man, that 
wants drops of dew or water to refresh and wash his fore- 
head, has to look for them, so we have to go somewhere 
else, to learn the way to, and the merit of Dzan, which 
we have not been able to obtain from him." Whereupon 
they left Phralaong, took up their pattas and tsiwarans, 

-48. (bis) — One of the genuine characters of Budhisui is correctly exhibited 
in this observation of n hralaong respecting fasts, mortifications and other 
&o[f inflicted penances. They are not looked upon as the immediate way lead- 
ing to perfection, nor as a portion, or a part of perfection itself. Such deeds 
are but means resorted to, for weakening passions and increasing the power 
of the spiritual principle over the natural one : they are preparatory to the 
great work of meditation or the study of truth, which is the only high road 
to perfection. To the sage that has already begun the laborious task of inves- 
tigating truth, such practices are of no use, and are no where insisted on, as 
necessary, or even useful. In ohe book of discipline, no mention is made of 
Ahem. The life of the initiated, is one of self denial ; all superfluities and 
luxuries are strictly interdicted ; all that is calculated to minister to pas- 
sions, and pleasure, is carefully excluded. But the great austerities and ma- 
cerations practised by the Beligious of the Bramimcal sect, are at once re- 
jected by the Budhist sages as unprofitable and unnecessary to them. The 
inmates of the Budhist monasteries, in our days, are never seen indulging in 
those cruel, disgusting and unnatural practices performed, from time imme- 
morial, by some of their brethren of the Hindu persuasion. Ihis consti- 
tutes one of the principal differences or discrepancies between the two sys- 
tems. With the founder of Budhism, fasts and penitential deeds are of great 
■concern to him who is as yet in the world, living under the tyranical yoke 
of passions, and the influence of senses. By him they are viewed as power- 
ful auxiliaries in the spiritual warfare, for obtaining the mastery over pas- 
sions This point once gained., the sage cam at once dispense with their 
aid, as being no longer required. The follower of the Hindu creed looks 
upon those practices as per se eminently meritorious and capable of leading 
him to perfection ; thence the mania for carrying those observances to a 
decree revolting to reason and even to the plain good sense of the peoj>le. 



LEGEND OF THE BURMESE BUDHA. 



71 



Went to a distance of eighteen youdzanas, and withdrew" 
into the forest of Migadawon, near Barariathee. 

Chapter V. 

Thoodzata's offering to Phralaong—His Jive dreams-~*3e shapes his 
course toivards the Gniaong tree — Miraculous appearance of a 
throne — Victory of Phralaong over Manh Nat — His meditations' 
during forty nine days near the Bodi tree — He at last, Ghtdins the 
perfect science — Ee overcomes the temptations directed against him 1 
by the Daughters of Manh — Budha preacJies the law to a Pounha 
and to two Merchants* 

At that time, in the solitude of Oorouwela there lived 
in a village a rich man named Thena. He had a daugh- 
ter name Thoozata. Having attained the years of puber- 
ty, she repaired to a place where there was a Gniaong 
tree and made the following prayer to the Nat guardian 
of the place ; 49 " If I marry a husband that will prove a 
suitable match, and the first fruit of our union be a male 
child, I will spend annually in alms deeds 100,000 
pieces of silver, and make an offering at this spot. 
Her prayer was heard, and its twofold object granted. 
When Phralaong had ended the six years of his fasting 
and mortification, on the day of the full moon of the month 

49. — The Tfats or Dewatas play a conspicuous part in the affairs of this 
World. Their seats are in the six lower heavens, forming with the abode 
of man and the four states of punishment, the eleven seats of passions. But 
they often quit their respective places, and interfere with the chief events 
that take place among men Hence we see them ever attentive in minis- 
tering to all the wants of the future Budha. Besides, they are made to 
watch over trees, forests, villages, towns, cities, fountains, rivers, &c. These 
are the good and benevolent Nats. This world is also supposed to be peopled 
with wicked Nats, whose nature is ever prone to the evil. A good deel of 
the worship of Budhists, consists in superstitious ceremonies and offerings 
made for propitiating the wicked Nats, and obtaining favors and temporal 
advantages from the good ones. Such a worship is universal, and fully 
countenanced by the Talapoins, though in opposition with the real doc- 
trines of genuine Budhism. All kinds of misfortures are attributed to the 
malignant interference of the evil Nats. In case of severe illness that has 
resisted the skill of native medical art, the physician gravely tells the pa- 
tient and his relatives, that it is useless to have recourse any longer to me- 
dicines, but a conjuror must be sent for, to drive Out the malignant spirit 
who is the author of the complaint. Meanwhile directions are given for the 
erection of a shed, where offerings intended for the inimical Nat, are depo- 



12 



LEGENB OF THE BURMESE BUDIlAi 



Katson, Thoodzata Was preparing to make her grateful 
offering to the Nat of the place. She had been keeping 
one thousand cows in a place abounding with sweet vines \ 
the milk of those 1,000 cows was given to five hundred 
cows ; these again fed with their own milk 250 other cows, 
and so on in a diminutive proportion, until it happened 
that sixteen cows fed eight others with their milk. So 
these eight cows gave a milk, rich, sweet and flavored 
beyond all description. 

sited. A female relative of the patient, begins dancing to the sound of mu- 
sical instruments. The dance goes on, at first, in rather a quiet manner: 
but it gradually grows more animated, until it reaches the acme of animal 
phrenzy. At that moment, the bodily strength of the dancing lady becomes 
exhausted ; she drops on the ground in a state of apparent faintness. She 
is, then, approached by the conjuror, who asks her if the invisible foe has 
relinquished his hold over the diseased. Having been answered in the 
ftrmative, he bids the physician to give medicines to the patient, assuring 
him that his remedies will now act benencally for restoring the health m 
the sick, since their action will meet no further opposition from the wick- 
ed Nat. 

Ignorance brings everywhere superstition in its train. When man is un* 
acquainted with the natural cause that has produced a result or an effect, 
which attracts powerfully bis mind's attention, and affects him to a great 
degree, he is induced by his own weakness, to believe in the agency of some 
unknown being, to account for the effect that he perceives. He devises the 
most ridiculous means for expressing his gratitude to his invisible benefac-* 
tor, if the result be a favorable one ; and has recourse to the most extrava- 
gant measures, to counteract the evil influence of his supposed enemy, if the 
result be fatal to him. Having once entered into the dark way of supersti- 
tion, man is hurried on in countless false directions, by fear, hope and other 
passions, in the midst of the daily occurrence of multifarious and unfore-' 
seen events and circumstances. Hence the expression or manifestation of 
his superstition assumes a variety of forms and undergoes changes to an ex- 
tent, that baffles every attempt at either counting their numberless kinds or 
following them up through their ever changing course. In addition to the 
stores of superstitions bequeathed by the generation that has preceded him, 
man has those of his own creation, and the latter, if the thought of his 
mind and the desires of his heart could be analysed, would be found far ex- 
ceeding the former ones, in number. Having spent many years in a couu- 
try where Budhism has prevailed from time immemorial, and observed the 
effects of superstition over the people in their daily doings, the writer has 
come to the conclusion, that there is scarcely an action done without the 
influence of M>me superstitious motive or consideration. But the most pro- 
lific source of superstition, is the belief in the existence of countles-s good 
and evil Nats, with whom the imagination of Budhists has peopled this- 
%vorld. 

It can scarcely be understood how the followers of an atheistical creed, 
can make, consistently with tlieir opinions, an attempt at prayer. Such an 
act of devotion implies the belief in a being superior to men, who has a con* 



LEGEND OF THE BURMESE BUDHA* 



On the day of the full moon of Katson, 50 Thoodzata 
rose at an early hour, to make ready her offering, and 
disposed every thing that the cows should be simulta- 
neously milked. When they were to be milked, the 
young calves of their own accord, kept at a distance ; and 
as soon as the vessels were brought near, the milk began 
to flow in streams, from the udders, into th6se vessels. 
She took the milk and poured it into a large caldron, set 
on the fire which she had herself kindled. The milk be- 
gan to boil ; bubbles formed on the surface of the liquid, 
turned on the right and sunk in, not a single drop being 
spilt out ; no smoke arose from the fire places Four kings 

troling power over them, and into whose hands their destinies are placed. 
With a believer in God, prayer is a sacred, nay, a natural duty. But such, 
cannot be the case with atheists. Despite of the withering and despairing 
influence of atheism, nothing can possibly obliterate from the conscience 
and heart of man, that inward faith in a Supreme Being. The pious Thoo- 
dzata has in view the attainment of two objects : she prays, without know- 
ing to whom, that by the agency of some one, she might obtain the objects 
of her petition. She is anxious to show her gratitude, when she sees that 
her prayer has beeu heard. Her faith to the almost omnipotence of the 
genii, makes her address thanks to them. The Nat is not the person to 
whom her prayer appears directed, but he is rather a witness of her peti- 
tion. The Burmese in general, under difficult circumstances,, unforeseen 
difficulties, and sudden calamities, use always the cry Phra kaiba. God 
assist me — to - obtain from above, assistance and protection. Yet that Phra 
cannot be their Budha, though he be in their opinion the Phra per excel- 
lence, since they openly declare that he in no way interferes in the manage- 
ment of this world's affairs. Whence that involuntary cry for assistance, 
but from the innate consciousness that above man, there is some one ruling 
over his destinies ? An atheistical system may be elaborated in a school of 
metaphysics, and forced upon ignorant and unreflecting masses ; but prac- 
tice will ever belie theory. Man, in spite of his errors and follies, is natur- 
ally a believing being : his own Weakness and multiplied wants, shall ever 
compel him to have recourse to some great Being that can help and assist 
him, and supply to a certain extent, the deficiency which in spite of him- 
self, he is compelled to acknowledge existing in him, as a stern and humi- 
liating reality. 

50. — The Burmese, like all trans-gangetic nations, divide the year intd 
twelve lunar mdnths of 29 and 30 days alternately. Every third year they 
add one month, or as they say, dbuble the month of Watso (July.) The 
year begins on, or about the 12th of April. Ihe days of worship, are the 
days of the four quarters of the moon ; but the days of the new and full 
moon seem to have preference over those of the two other quarters, which 
latter are scarcely noticed or distinguished from common days. It was on 
the day of the full moon of April, that Thoodzata made her grand offer- 
ing. 

11 



LEGEND OF THIT BURMESE BTTDtfAV 



of Nats watched about, while the caldron was boiling £ 
the great Brahma kept open an umbrella oveT it ; a Tha- 
gia brought fuel and fed the fire. Other Nats by their 
supernatural power, infosed honey into the milk, and com- 
municated thereto a fiavof such as the Mke- is not to be 
found in the ahode of men. On this occasion? alone, and 
on the day Pkralaong: entered the state of Neibban, the* 
Nats infused hooey into? his fowl.. Wondering at so many 
extraordinary signs she saw f Thoodz^ta called her female 
slave named Sounama, related to her all that she had ob- 
served, and directed her to go to the Gniaong tree, and 
clear away the place where she intemded to make her of- 
fering. The servant complying with her mistress' direc- 
tion, soon arrived at the foot of fhe tree. 

On that Very night, Phralaoeg had had five dreams. 5? 
1st. — It appeared to him that the earth was hm sleeping 
place, with the Himawonta for his pillow. His hand 
rested on the western ocean, his left hand on the eastern 
ocean, and his feet on the southern ocean. 2nd. — A kind 
of grass, named Tyria, appeared to grow out of his navel 
and reached to the skies. 3rd. — Ants of a white appear- 
ance ascended from his feet to the knee and covered his 

51. — The Burmese translator not having given in his renaiarks, the expla- 
nation or interpretation of Phralaong's five dreams, it seems rather pre- 
sumptuous to attempt doing a thing, the- omission of which, on the part of 
the author, may be attributed either to voluntary omissioji or to incapacity 
and inability. Let us try to make up, m pari,- for the deficiency. The first 
dream prognosticated the future greatness of Plbralaong,. whose sway, by 
the diffusion of his eloctrines throughout the world, was to be universal, 
extending from one sea to the other sea. The grass- growing out of his na- 
vel and reaching to' the sky, was indicative of the spreading of his law, not 
only amongst the beings inhabiting the seaiTof men!, but also amidst those 
dwelling in the abodes of Nats and Brafrmas. The ants covering his legs, 
Offer an enigma, the explanation of which is reserved to some future CEdi- 
pus As to the birds of various colors, gathering round him, from the four 
points of the compass, and on a sudden becoming all white, by their con- 
tact with him, they represent the innumerable beings, that will come to 
hear the preaching of the future Budha with divers' dispositions, and differ- 
ent progress in the way of merits, and wdl all be perfected by their follow- 
ing the true way to merit, that he will point out to them. The fifth dream 
in which Phralaong thought he was walking on a mountain of tilth, without 
being in the least contaminated by it, foreshowed the incomparable perfec- 
tion and purity of Budha, who though remaining in the world of passions T 
was no more to be affected by their influence. 



1.EGESD OF THE BURMESE BUDHA. 



75 



legs. 4th. — "Birds of varied colour and size appeared to 
come from all directions and fell at his feet, when on a 
sudden they all appeared white, 5th. — It seemed to him 
that he was walking on a mountain of filth, and passed 
over it without being in the least contaminated. 

Phralaong awaking from his sleep, said to himself, af- 
ter having reflected for a while on those five dreams : 
- ii to-day I shall certainly become a Budha," Thereupon 
lie rose instantly, washed his hands and face, put on his 
dress and quietly waited the break of day, to go out in 
•quest of his food. The moment being arrived to go out, 
lie took up his patta and walked in the direction of the 
•Gniaong tree. The whole tree was made shining by the 
xays which issued from his person : he rested there for a 
while. At that very moment, arrived Sounama to clear, 
according to her mistress' orders, the place for her offer- 
ing. As she approached, she saw Phralaong at the foot 
-of the tree ; the rays of light which beamed out of his 
person, were reflected on the tree, which exhibited a most 
splendid and dazzling appearance. On observing this 
wonder, Sounama said to herself: of course the Nat has 
come down from the tree to receive the offering with his 
©wn hands. Overcome with an unutterable joy, she im- 
mediately ran to her mistress and related her adventure. 
Thoodzata was delighted at this occurrence, and wishing 
to give a substantial proof of her gratitude for such good 
news, she said to Sounama: "from this moment you are 
no more my servant ; I adopt you for my elder daughter." 
She gave her instantly all the ornaments suitable to her 
new position. It is customary with all the Phralaongs to 
tee provided, on the day they are to become Budha, with 
a gold cup of an immense value. Thoodzata ordered a 
golden vessel to be brought, and poured therein the No- 
*gana, or boiled milk. As the water glides from the leaf 
of the water lily, without leaving thereon any trace, so the 
Nogana slided from the pot, into the golden cup and fill- 
ed it up. She covered this cup with another of the same 
precious metal, and wrapped up the whole, with a white 



t6 LEGEND OF THE BURMESE BUDHA. 

cloth. She forthwith put on her finest dress, and becom- 
ingly attired, she carried the golden cup over her head ; 
and, with a decent gravity, walked towards the Gniaong 
tree. Overwhelmed with joy at seeing Phralaong, she 
reverentially advanced towards him, whom she mistook 
for a Nat, When near him, she placed gently the golden 
vessel on the ground, and in a gold basin, offered him 
scented water to wash his hands. At that moment, the 
earthen patta offered to Phralaong by the Brahma Gati- 
kara, disappeared. Perceiving that his patta had disap- 
peared, he stretched forth his right hand, and washed it 
in the scented water ; at the same time Thoodzata pre- 
sented to him the golden cup containing the Nogana. 
Having observed that she had caught the eyes of Phra- 
laong, she said to him : my Lord Nat, I beg to offer you 
this food, together with the vessel that contains it. Hav- 
ing respectfully bowed down to him, she continued : may 
your joy and happiness be as great as mine ; may you al- 
ways delight in the happiest rest, ever surrounded by a 
great and brilliant retinue. Making, then, the offering of 
the gold cup, worth 100,000 pieces of silver, with the 
same disinterestedness as if she had given over but the 
dry leaf of a tree, she withdrew and returned to her home 
with a heart overflowing with joy. 

Phralaong rising up, took with himself the golden cup, 
and having turned on the left of the Gniaong tree, went 
to the bank of the river Neritzara, to a place where 
more than 100,000 Budhas had bathed, ere they obtained 
the supreme intelligence. On the banks of that river, is 
a bathing place. Having left on that spot his golden 
cup, he undressed himself, and descended into the river. 
"When he had bathed, he came out and put on his yellow 
robe, whach in shape and form resembled that of his pre- 
decessors. He sat down, his face turned towards the 
east ; his face resembled in* appearance a well ripe palm 
fruit. H& divided his exquisite food, into forty nine 
moufhfuls, which he ate all without mixing any water 
with it. During forty nine days he spent round the Bodi 



LEGEND OF THE BURMESE BUDHA. 



77 



tree, Budha, never bathed, nor took any food, nor expe- 
rienced the least want. His appearance and countenance 
remained unchanged ; he spent the whole time absorbed, 
as it were, in a a uninterrupted meditation. Holding up 
in his hands the empty golden vessel, Phralaong made 
the following prayer : If, on this day, I am to become a 
Budha, let this cup float on the water and ascend the 
stream. Whereupon he flung it in the stream, when by 
the power and influence of Phralaong's former good 
works, the vessel gently gliding towards the middle of 
the river, and then beating up the stream, ascended it 
with the swiftness of a horse, to the distance of eighty cu- 
bits, when it stopped, sunk into a whirlpool, went down 
to the country of Naga, and made a noise, on coming in 
contact with, and striking against, the three vessels of the 
three last Budhas, viz : Kaukathan, Gaunagong and Ka- 
thaba. On hearing this unusual noise, the chief of Na- 
gas awoke from his sleep and said : " How is this ? yes- 
terday, a Budha appeared in the world, to-day again there 
is another." And in more than one hundred stanzas he 
sung praises to Budha, 

On the banks of the river Neritzara, there is a grove 
of Sala trees, whither Phralaong repaired to spend the day 
under their cooling shade : in the evening he rose up and 
walked with the dignified and noble bearing of a lion, in 
a road eight oothabas wide, made by the Nats, and strew- 
ed with flowers, towards the Gniaong tree. The Nats,. 
Nagas and Galongs joined in singing praises to him, play- 
ing instruments, and making offerings of the finest flow- 
ers and most exquisite perfumes, brought from their own 
seats. The same rejoicings took place in ten thousand 
other worlds. Whilst on his way towards the tree, he 
met with a young man just returning with a grass load 
he had cut in the fields. Foreseeing that Phralaong 
might require some portion of it for his use, he presented 
him an offering of eight handfuls of grass, which were wil- 
lingly accepted. 



78 



LEGEND OF THE BURMESE fcUDHA, 



Arrived close to, the Gniaong tree, 52 Phralaong stopped 
at the south of the tree, the face turned towards the 

52. — We have now reached the most interesting episode of Phralaong's 
life. He is to become a perfected Budha under the shade of the Gniaong 
or banyan tree (flcus indica, ficus religiosa.) There are two circumstances 
^attending that great event, deserving peculiar notice. The first, is the pre- 
ference given to the east over the three other points of the compass, and the 
•second, the mighty combat that takes place between Phralaong and the 
wicked Nat Manh, <>r Mar. I notice the first circumstance, because it agrees 
with the tradition prevailing amongst most nations previous to, or about, 
the coming of our Lord, that from the east there was to come an extraordi- 
nary personage, who would confer on the human race, the greatest benefits, 
and cause the return of happy times, like the golden age, so much celebrat- 
ed by poets. The Homan historian Suetonius bears testimony to the exist- 
ence of that tradition, as being universally known in his own days. It is 
not impossible that the same notion, not unknown in the far east, might 
have induced Phralaong to look towards the east, at the supreme moment, 
when perfect intelligence was to become his happy lot. It may be said in 
s 'opposition to this supposition, that the splendor and magnificence of the 
sun, emerging from the bosom of night, and dispelling darkness by pouring 
& flood of light on the face of the earth, restoring nature to life and action, 
were a sufficient inducement to Phralaong for giving preference to the east. 
But to an ascetic like him, who has been convinced that this world is a 
mere illusion, such a consideration would weigh very little on his mind, and 
would not be a sufficient motive to induce him to give so marked a prefer- 
ence to the east. 

'The -second circumstance remarkable for the time it occurred, is the great 
•combat between Phralaong and Manh. The first is the personification of 
goodness and benevolence towards all beings ; the second is the personifica- 
tion of consummate wickedness. The contest is to take place between the 
good principle, on the one hand, and the evil one, on the other. Phralaong, 
•on his becoming Budha, will preach a law designed to dispel mental dark- 
aiess, to check vicious passions, to show the right way to perfection, to un- 
loose the ties that keep beings in the wretched state of existence, and ena- 
ble them to reach safely the peaceful shores of Neibbau. Manh the devil 
atself, the father -of darkness, of lies and deceit, delights in seeing all beings 
plunged into the abyss of vices, carried out of the right way, by the impe- 
tuous and -irresistible torrent of their passions, and doomed to turn, for 
eever, in the whirlpool of endless existences. He looks upon himself as the 
<idng of this world, and proudly exults in contemplating all beings bending 
their neck under his tyrannical yoke, and ackowledging his undisputed 
|>ower. Now the moment approaches when a mighty antagonist will con- 
tend with him, tor the, empire of the world. Mis mission will be to labor 
incessantly for the delivery ©f all beings, from the grasp of their mortal ene- 
my, and set them free from the tyranny of passions. Manh is enraged at 
^he audacious pretensions of Phralaong : hence the gigantic efforts he makes 
to maintain his adgfats, and retain possession <of 'his empire. At the time 
^hralaong left the world to become a Rahan, Manh endeavored to dissuade 
iiim from attempting -such a design. But on tills occasion, the tempter 
•summons all his forces to avert, by aai irresistible attack, the deadly blow 
.soon to be levelled at him. It is needless to add, that the reader in perus- 
ing the detailed account of the attack of Manh against Phralaong, ought to 
foear in mind that .it exhibits throughout, but an allegory -of -the opposition of 



LEGEND OF THE BURMESE BUDIfA. 



19 



nor tli, when on a sudden the southern point of the globe 
seemed to lower down to the hell Awidzi, the lowest of 
all, whilst the northern one appeared to reach the sky. 
Then he said : verily this is not the place where I shall 
become a Budha. Thence Phralaong went on his right 
side towards the east of the tree, and standing up, the 
face turned towards the west, he said : this is indeed the 



evil to goo<l. The victory of Phralaong over Manh examplifies the final 
triumph of truth over error. 

When the eoutest was nearly over, Phralaong objected to the claims of 
Manh to the possession of his throne, on the ground that he never had 
practised the 10 great virtues, nor performed works of kindness, charity and 
benevolence, which alone can entitle a being to obtain the Budhaship. It is 
to be borne in mind, that these qualifications form the real characteristics of 
a Budha, together with the possession of the supreme intelligence. In this 
system, they admit that there exist certain beings, called Pitsega-Budhas, 
who possess all the knowledge and science of a genuine Budha, but as they 
are divested of those benevolent feelings, which induce the former to labor 
earnestly for the benefit and salvation of all beings, they cannot be assimi- 
lated to the real Budhas. The cross-legged position which our Budha is al- 
ways taking in preference to any other, whilst he spent 49 days at the foot 
of, and in various places round, the Baudi tree, is, as every one knows, pe- 
culiar to, and favorite with, all Asiatics. But with him, it is the fittest 
position for meditation and contemplation. Hence most of the statues or 
images of Gaudama, exhibit or represent him in the cross-legged position, 
which he occupied, when lie attained the Budhaship. As this event is by 
far the most important of his iife, it is but natural that this great occur- 
rence should ever be forced upon the attention and memory of his followers, 
by objects representing him on that most important stage of his last exist- 
ence. It is not unusual to meet with statues of Gaudama, sometime of col- 
lossal dimensions, representing him in a reclining position. This is the pe- 
culiar situation he occupied when he died. Hence those two most common 
images of Gaudama, are designed to remind his followers of the two great- 
est circumstances of his life, viz : his becoming Budha, and his entering the 
state of Neibban. 

Here again one is forcibly compelled to reflect on the singular role attri- 
buted to those Pitzega Budhas. They possess, all the science of a Budha, 
but are deficient in that kindness, benevolence and zeal which prompt the 
real Budhas to labor so strenuously for the deliverance of all beings. They 
appear but in those ages of darkness and ignorance, which are not to be 
brightened and enlightened by the presence of a Budha. They are like 
smaller luminaries, shedding a pale light among men, to prevent their sink- 
ing into an unfathomable abyss of ignorance ; they maintain on earth, some 
sparks of the knowledge of fundamental truths, which otherwise would be 
completely obliterated from the memory of men. Not unlike the Phro- 
phets of old, they prepare men, in an indirect manner, for the coming of 
the future deliverer. Their mission being at an end, when a Budha is to 
come among men, they disappear and none of them is to be seen neither in 
the days of Budha, nor during all the time his religion is to last. 



60 



LEGEND OF THE BURMESE BUDHA. 



place, where all the preceding Budhas have obtained the 1 
supreme intelligence. Here, too, is the very spot, where- 
upon I shall become a Budha, and set up my throne. He 
took, by one of their extremities, the eight handfuls of 
grass and scattered them on the ground, when, on a sud- 
den, there appeared emerging, as it were, from the bottom 
of the earth, a throne fourteen cubits high, adorned with 
the choicest sculptures and paintings, superior in perfec- 
tion to all that art could produce. Phralaong, then, fac- 
ing the east, uttered the following imprecation ; " if I am 
not destined to become a Budha, may my bones, veins and 
skin remain on this throne, and my blood and flesh be 
dried up." He then ascended the throne, with his back 
turned against the tree, and his face, towards the east. 
He sat down, in a cross-legged position, firmly resolved 
never to Vacate the throne, ere he had become a Budha. 
Such firmness of purpose s which the combined elements 
could not shake for a moment, no one ought to think of 
ever becoming possessed with. 

Whilst Phralaong was sitting on the throne in that 
cross-legged position, Manh Nat said to himself : I will 
not suffer Prince Theiddat to overstep the boundaries of 
my empire. He summoned all his warriors and shouted 
to them. On hearing their chief's voice, the warriors 
gathered thick round his person. His countless follow- 
ers in front, on his right and on his left, reached to the 
distance of eighteen youdzanas and above him to that of 
nine only. Behind him, they extended to the very limits 
of the world. The cries of that immense multitude, were 
re-echoed at a distance of 10,000 youdzanas, and resem- 
bled the roaring of the mighty sea Manh Nat rode the 
elephant Girimegala, measuring in length 5 youdzanas. 
Supplied with one thousand right arms, he wielded all 
sorts of the most deadly weapons. His countless war- 
riors, to avoid confusion, were all disposed in ranks, bear- 
ing their respective armour. They appeared like im- 
mense clouds, slowly rolling on and converging towards 
Phralaong, 



Legend of titE Burmese buMa. 



81 



At that time, Nats surrounded Phralaong, singing 
praises to him ; the chief Thagia was playing on his 
conque, whereof a single blowing resounds for four en- 
tire months ; the chief Naga was uttering stanzas in his 
honor ; a chief Brahma held over him the white umbrel- 
la. On the approach of Manh Nat's army, they were all 
seized with an uncontrollable fear, and fled to their res^ 
pective places. The Naga dived into the bottom of the 
earth, at a depth of 500 youdzanas, and covering his face 
with his two wings, fell into a deep sleep. The Thagia* 
swinging his conque upon his shoulders, ran to the ex- 
tremity of the world. The Brahma, holding still the um- 
brella by the extremity of the handle, went up to his own 
country. Phralaong was, therefore, left alone. Manh 
Nat, turning to his followers, cried to them : there is, in- 
deed, no one equal to the Prince Theiddat, let us not at- 
tack him in front, but let us assail him from the north 
side. 

On that moment, Phralaong lifting his eyes* looked on 
his right, left and and front, for the crowd of Nats, Brah- 
mas and Thagias, that Were paying him their respects. 
But they had all disappeared. He saw the army of Manh 
Nat coming thick upon him, from the north, like a mighty 
storm. What ! said he, is it against me alone that such 
a countless crowd of warriors has been assembled ? I have 
no one to help me, no father, no brothers, no sisters, no 
friends and no relatives. But I have with me the ten 
great virtues which I have practised ; the merits I have 
acquired in the practise of these virtues, will be my safe- 
guard and protection ; these are my offensive and defen- 
sive weapons, and with them I will crush down the great 
army of Manh. Whereupon he quietly remained medi- 
tating upon the merits of the ten great virtues. 

Whilst Phralaong was thus absorbed in meditation* 
Manh Nat began his attack upon him. He caused a wind 
to blow with such an extraordinary violence, that it 
brought down the tops of mountains, though they were 
one or two youdzanas thick. The trees of the forests 
12 



82" 



LEGEND OF THE BURMESE BTJDEfA. 



were shattered to atoms. But the virtue of Phralaoftg's 
merits preserved him from the destructive storm. His 
tsiwaran itself was not agitated. Perceiving that his first 
effort was useless, Manh caused a heavy rain to fall with 
such violence, that it tore the earth, and opened it to its 
very bottom. But not even a single drop touched Phra-- 
laong's person. To this succeeded a shower of rocks, 
accompanied with smoke and fire ; but they were chang- 
ed into immense masses of flowers, which dropped at 
Budha's feet. There came afterwards another shower of 
swords, knives and all kinds of cutting weapons emitting 
smoke and fire. They all fell powerless at the feet of 
Phralaong. A storm of burning ashes and sand soon 
darkened the atmosphere, but they fell in front of himy 
like fragrant dust. Clouds of mud succeeded, which fell 
like perfumes all round and over Phralaong. Manh 
caused a thick darkness to fill the atmosphere, but to 
Phralaong it emitted rays of the purest light. The enraged 
Manh cried to his followers : why do you stand looking 
on 1 Eush at once upon him and compel him to flee be- 
fore me. Sitting on his huge 1 elephant and brandishing: 
his formidable weapons, Manh approached close to Phra- 
laong and said to him : Theiddat, this throne is not made 
for you ; vacate it forthwith— it is my property. Phra- 
laong calmly answered : you have not as yet practised the 
ten great virtues, nor gone through the five acts of self- 
denial, you have never devoted your life to help others 
to acquire merits ; in a word you have *not yet done all 
the needful to enable you to obtain the supreme dignity 
of Phra. This throne, therefore, cannot be yours. Un- 
able to control any longer his passion, Manh threw his 
formidable weapons at Phralaong ; but they were con- 
verted into garlands of beautiful flowers that adapted 
themselves gracefully round his body. His sword and 
other weapons, that could cut at once through the hard- 
est rocks, were employed with no better success. The 
soldiers of Manh hoping that their united efforts would 
have a better result, and that they could thrust Phralaong 



LEGEND OF THE BURMESE BUD HA. 



83 



from his throne, made a sudden and simultaneous rush at 
Mm, rolling against him, with an irresistable force, huge 
rocks as large as mountains ; but by the virtues of their 
opponent's merits, they were converted into fine nosegays 
•that gently dropped at bis feet. 

At that time, the Nats, from their seats, looked down on 
the scene of the combat, suspended between hope and 
fear. Phralaong, at that moment, said to Manh : how do 
you dare to pretend to the possession of this throne I 
Could you ever prove, by indisputable evidence, that you 
have ever made offerings enough to be deserving of this 
throne \ Manh, turning to his followers, answered : here 
are my witnesses ; they all will bear evidence in my fa- 
vor. At the same moment they all shouted aloud to tes- 
tify their approval of Manh's words. "As to you, Prince 
Theiddat, where are the witnesses that will bear evidence 
in your favor and prove the justness of your claim 
to the possession of this throne V Phralaong replied : 
my witnesses are not like yours, men, or any living be- 
ings. 53 The earth itself will give testimony to me. For, 

53. — The witness whom Phralaong summoned in support of his claim to 
'the undisturbed possession of the throne, was the earth itself. It may be 
from the example that was set on this occasion, that Budhists have borrow- 
ed the habit of calling the earth as a witness of the good works they have 
■clone or are about doing. I will briefly relate what is done and said on suck 
occasions. During my former residence in Burmah, I observed on a cer- 
tain occasion, when taking my evening walk, about ten or twelve persons of 
both sexes assembled on a rather retired spot, in the vicinity of a Pagoda. 
As they appeared all quite attentive, I came nea:* to them to see what was 
the cause that had brought them thither, and what occurrence seemed to 
rivet their attention. As I was known to some ef them, they were not 
frightened by my sudden apparition. On my asking them the motive of 
their assembling here at a late hour, they said, that' having buried yester- 
day a child two years old. they came to make some offerings of boiled rice, 
plantains, and other fruits, to propitiate the Nat of the place. Having ask- 
ed them to repeat the formula they had uttered on the occasion, they kindly 
complied with my request. Here is the substance of that formula. " Be- 
lie viug in the three precious things — Budha, the Law and the Assembly of 
the perfect, I make this offering that I may be delivered from all present 
and future miseries. May all beings existing in the four states of punish- 
ment, reach the fortunate seats of Nats! 1 wish all my relatives and all 
men inhabiting thin and other worlds, to have a share in this meritorious 
work. earth and you Nats, guardians of this place, be witness to the of- 
fering I am making." On uttering these last words, the offerer of the present 
«©r Qj Talapoin sent for this purpose, pours down some water on the ground 



84 



LEGEND OF THE BURMESE BUDHA. 



without alluding even to those offerings I have made dur- 
ing several previous existences, I will but mention the 
forty seven great ones I made, whilst I lived as Prince 
Wethandra." Stretching out his right hand, which he 
had, hitherto, kept under the folds of his gaiment, and 
pointing to the earth, he said with a firm voice : Earth, is 
it not true that at the time I was Prince Wethandra, I 
made forty great offerings ? The earth replied with a 
deep and loud roaring, resounding in the midst of Manh's 
legions, like the sound of countless voices threatening to 
spread death and destruction in their ranks. The famous 
charger of Manh bent his knees and paid homage to 
Phralaong. Manh himself disheartened and discomfited 
fled to the country of Watha-watti. His followers were 
so overpowered by fear, that they flung away all that 
could impede their retreat, and ran away in every direc- 
tion. Such was the confusion and disorder that prevail - 
ed, that two warriors could not be seen following the 
same course, in their flight. 

Looking from their seats on the defeat of Manh and 
the glorious victory of Phralaong, the Nats 54 rent the air 
with shouts of exultation. The Brahmas, Nagas and Ga- 
longs joined the Nats in celebrating his triumph over his 
enemies. They all hastened from more than ten thou- 
sand worlds, to pay their respects and offer their felicita- 
tions, presenting him with flowers and perfumes saying : 
victory and glory to Phralaong ! Shame and defeat to 
the infamous Manh ! 

It was a little while before sun-set, that Phralaong had 

54. — As the Nats and all other beings are to be benefitted by the preach- 
ings of Budha, it is but natural that they all join in singing his praises and 
exalting his glorious achievements. The Nagas and Galongs are fabulous 
animals, which are often mentioned in the course of this legend It has 
been observed in a former note, that according to the Budhistie notions, ani- 
mals are beings in a state of punishment, differing from man, not in nature, 
but in merits. Some of them having nearly exhausted the sum of their de- 
merits, begin to feel the influence of former merits. They are supposed to 
have to a certain extent, the use of reason. No wonder, if they rejoice at 
seeing the triumph of him, who is to help them in advancing towards a con- 
dition better than their present one. 



LEGEND OF THE BURMESE BUDflA. 



85 



achieved his splendid victory over his proud foe. At that 
time, he was wrapped up, as it were, in the profoundest 
meditation. The extremities of the branches of the Bodi 
tree, 55 fell gently over him, and, by their undulations, 
seemed caressing, as it were, his tsiwaran : they resem- 
bled so many beautiful nosegays of red flowers that were 
offered to him. At the first watch of the night, Phra- 
laong applied all the energies of his powerful mind to as- 
certain the laws of the causes and effects, in order to ac- 
count for all that is in existence. He argued in the fol- 
lowing manner : pain and all sorts of miseries do exist in 
this world. Why do they exist? Because there is birth: 
Why is there birth ? Because there is conception. Now 
conception does take place, because there is existence, or 
that moral state produced by the action or influence of 
merits and demerits. Existence is brought in, by Upa- 
dan or the combining of affections calculated to cause the 



55. — The Banyan tree at the foot of which Phralaong obtains perfect in" 
telligence, is occasionally called throughout this narrative, Bodi tree. The 
word Bodi means wisdom, science or knowledge. The Burmese in their 
sacred writings always mention the tree by that name, because, under its 
shade, perfect science was communicated to Phralaong. It is supposed to 
occupy the very centre of the Island of Dzampudiba. During all the while, 
Phra or Budha (let us call him now by that name) remained under that tree, 
his mind was engaged in the most profound meditation which the gigantic 
efforts of his enemy could scarcely interrupt. It is not to be inferred from 
the narrative in the text, that .supreme intelligence was communicated sud- 
denly or by miraculous process to our Budha. He was already prepared, by 
former mental labors, to that grand result ; he had previously capacitated 
himself by studies and reflection for the reception of that more than human 
science ; he required but a last and mighty effort of his intelligence to ar- 
rive finally at the acme of knowledge and thereby to become a perfect Budha. 
That last effort was made on this occasion, and crowned with the most com- 
plete success. He gained the science of the past, present and future. 

It would be somewhat curious to investigate the motives that have de- 
termined Budhists to give to that sacred tree, the name of Bodi. At first 
sight one will infer that such name was given to the tree, because, under 
its refreshing and cooling shade, the Bodi or Supreme intelligence, was com- 
municated to Phralaong. The occurrence, however extraordinary it be, is 
scarcely sufficient to account for such an appellation. Bearing in mind the 
numerous and striking instances of certain revealed facts and truths, 
offered to the attention of the reader of this legend, in a deformed but yet 
recognizable shape, it would not be quite out of the limits of probability, to 
suppose that this is also a remnant of the tradition of the tree of knowledge, 
that occupied the centre of the garden of Eden. 



86 



LEGEND OF THE BURMESE BUDHA. 



coming into existence. The latter has for its cause the 
desire. The desire is produced by sensation. The latter 
is caused by the contact. The contact takes place, be- 
cause there are the six senses. The six senses do exist, 
because there is name and form, that is to say, the exte- 
rior sign of the ideal being, and the type of the real being. 
.Name and form owe their existence to erroneous know- 
ledge ; the latter in its turn is produced by the imagina- 
tion, which has, for its cause, ignorance.* 

* The theory of the twelve causes and effects is. in itself, very abstruse 
.and almost above the comprehension of those uninitiated to the niethapbis- 
ics of Budhists. I will attempt to analyse it in a way, as simple and clear 
as possible. This theory is very ancient, probably coeval with the first ages 
of Budhism. It forms this basis of its ontology and methaphisics, in the 
same manner as the four great and transcendent truths are the fondation 
-whereupon rests the system of morals. It is probable that Gaudama, in his 
preachings, which were very simple and within the reach of ordinary minds, 
never formulated his doctrine, on this essential point, in such a dry and 
■ concise manner. But the seed wa.s sown and the germ deposited here 
.and there, in his instructions. His immediate disciples, in endeavoring to 
give a distinct shape to their master's doctrines, gradually framed the form- 
iUla,.or : theory just exposed. It, in fact, presents the very characteristics of 
a system elaborated in a philosophical school. 

In taking our departure from the first cause which is Awidza, or ignor- 
.ance, or the wanting in science, or no knowledge, we have to follow the dif- 
ferent stages and conditions of a being, until it reaches decrepitude, old age, 
.aud death. When we speak of ignorance, or no science, we must not sup- 
pose the material existence of a being that ignores. But we must take ig- 
norance in an abstract sense, deprived of forms, and subsisting in a manner 
ivery different from what we are wont to consider ordinary beings A Euro- 
pean has a great difficulty in finding its way through a process of reasoning 
so extraordinary and so different from that positivism, he is used to. But 
with the Budhist, the case is widely different. He can pass from the ab- 
stract to the concrete, from the ideal to the real, with the greatest ease. 
But let us follow the scale of the causes and effects, upon which there are 
twelve steps. 

From ignorance comes ISangkara, -that is to say, conception or imagination 
■which mistakes for reality, what is unreal, which looks on this world as 
something substantial, whilst, it is, indeed, nothing but shadow and empti- 
ness, assuming forms which pass away, as quick as the representations of 
theatrical exhibitions, iiangkara, in its turn, begets Wignian, or knowledge, 
attended with a. notion of sentiment, implying that of soul aud life, in an 
.abstract sense. Prom Wignian proceeds Namrwp, the name and form, be- 
cause knowledge can have for its object but name and form, &c. or, to speak 
the language of liudhists, things that are external and internal. But let it be 
borne in mind that what is .herein meant, is but the individuality of an ideal 
.being. 

The name and form give birth to the Chayatana, six senses, or seats of 
the sensible qualities. To our division of the five ordinary senses, Budhists 
&dd the sixth sense of Mano or the heart, the internal sense. Through the 



LEGEND OF THE BURMESE BUDHA. 



87 



Having followed in his mind, the succession of the 
twelve causes and effects, and reached the last link of 

senses, we are put in communication or contact with all objects, hence the 
six senses give rise to the sixth cause Pasa, which means properly speak- 
ing, contact. From this cause flows the seventh one, called Wedana or sen- 
sation, or in more general manner, sensibility. In fact, there can be no 
contact from which there will not result some sensation either pleasant or 
unpleasant. Wedana gives infallibly rise to Talma or passion, or desire, or 
inclination. From this point, the series of causes and effects is comparative- 
ly easy, because it presents conditions essentially connected with a material 
object. By Talma we ought not to understand only, the mere inclination 
that the sexes have one for the other, but the general propensity created in 
a being by any contact soever, or perhaps, as Usual with Budhists, the 
desire taken in an abstract sense. 

The immediate result from Talma, is Up-xdau, the attachment, or the con- 
ception. It is that state in which the desire adheres to something, assumes- 
a. shape. It is, in fact, the being conceived. From the state of conception, 
the being passes into that of Bawa or existence, or that condition which is- 
created and made by the influence of former good or bad deeds, preceding 
birth, which is but the apparition of the being into this world. Dzadi or 
birth is the eleventh cause. It is the ushering of a being into the world. 
There are six ways by which a being comes into this world, viz : those of 
Nat, Man, Asura, Preitta, Animal and the inhabitant of hell. Birth is ac- 
complished in four different manners ; by humidity, an egg, a mattrice and 
metamorphosis. 

The twelvth and last step in the ladder of the causes and effects, is de-- 
crepitude and death. In fact every being that is born, must grow old, decay 
and finally die. 

Such is the process followed by Budhists, in attempting to account for all 
that exists. What effect could such a reasoning have over the mind of the 
generality of hearers, it is difficult to say. But we may rest assured, that, 
though these principles existed, as an embryo, into the discourses of the author 
of Budhism, they were never laid before the generality or hearers in that crude 
scholastic form. Such abstruse ideas, when analyzed and commented upon 
by Budhist doctors, gave rise to the most opposite conclusions. The ma- 
terialist school based its revolting doctrines, upon that theory ; we may add 
that the opinions of that school, are generally held in Burmah, and by the 
great mass of Budhists. Some other doctors reasoned in the following man^ 
ner : Ignorance supposes two things, a being ignoring, and a thing ignored, 
that is to say, man and the world. They admitted the eternity of a soul 
which had to pass through the series above enumerated. With them, me- 
tempsychosis was a } rocess exactly similar to that imagined by the brahmins* 
As to the world, it was, to them an, unreality. Knowledge enabled them to 
come to the position of understanding and believing that there is no such 
tiling as what we, by mistake, call world. The latter opinion which seems to 
admit of a principle existing distinct from matter, is opposed to the former 
and general one, which supposes that spirit is but a modification of matter. 
We deliberately make use of the doubt implying expression, at the head of 
the preceeding sentence, respecting the real opinions of the latter school, 
because, in their way of arguing, it is impossible not to come to the painful 
conclusion, that they ignore or do not admit a distinction between spirit 
and matter. 



88 



LEGEND OF THE BURMESE BUDHA. 



that chain, Phralaong said to himself: ignorance or no 
science, is the first cause which gives rise to all the phe- 
nomena I have successively reviewed. From it, springs 
the world and all the beings it contains. It is the cause 
of that universal illusion in which man and all beings are 
miserably lulled. By what means can this ignorance be 
done away with? Doubtless by knowledge and true 
science. By means of the light that science spreads, I 
clearly see the unreality of all that exists, and I am freed 
from that illusion which makes other beings to believe 
that such thing exists, when, in reality, it does not exist. 
The imagination or the faculty to imagine the existence of 
things which do not exist, is done away with. The same 
fate is reserved to the false knowledge resulting there- 
from, to the name and form, to the six senses, to contact, 
to sensation, to desire, to conception, to existence, to birth 
and to pain, or miseries. 

Then Phralaong says to himself ; the knowledge of the 
four great truths is the true light that can dispel ignor- 
ance and procure the real science whereby the coming 
out from the whirpool of existences, or from the state of 
illusion, can be perfectly effected. These four truths are : 
1, the miseries of the existence, 2, the cause productive of 
misery, which is the desire ever renewed of satisfying one's- 
self, without being able ever to secure that end. 3, The 
destruction of that desire, or the estranging one'sself from 
is the important affair deserving the most serious atten- 
tion. 4, The means of obtaining the individual annihila- 
tion of that desire, is supplied solely by the four Meggas 
or highways leading to perfection. But these Meggas 
can be followed but by those who have a right intention, a 
right will, and who, throughout life, exert themselves t:> 
regulate their action, conduct, language, thought and me- 
ditations. It was, then, that the heart of Phralaong ac- 
quired an unshakable firmness, a perfect purity or ex- 
emption from all passions, an unalterable meekness, and a 
strong feeling of tender compassion towards all beings. 



Legend op the Burmese budha. 



8d 



When these fundamental truths had been kriown, felt 
and relished * Phralaong's mind casting a glance over the 
past, Was able to discover at once all that had taken place 
during the countless states of his former existences. He 
recollected the name he had borne, those of his parents, 
of the places he had seen arid visited, of the caste he had 
belonged f o, and all the chief everits that Had marked the 

* In a wo'rk different from that which has been translated; is found a' 
more developed exposition of the four great and sublime truths. We think 
that the reader will like to see, in what manner Btidhists themselves under- 
stand this important subject, which is, with them, the foundation of their 
doctrine oil morals. 

There are four great truths : pain, the p'rdductian of pain, the destruc- 
tion of pain, and the way leading to that destruction. What is p'ain, which 
is the hrst of the great truths ? It is birth, old age, sickness, death, the 
coming in contact with what we dislike, the separation from what we feel 
sin attachment for, the illusion which begets false knowledge. All that id 
pain. What is the production of pain, the second sublime trUth ? It is 
the desire which incessantly longs for an illusory satisfaction, which cari 
never be obtained. That desire is a perpetually renewed craving, coveting 
objects here and there, and never being satiated. Such is the cause productive 
of pain ; such is the prolific source of all miseries, lhat is the second great 
truth. What is the destruction of pain, which is the third great iruth '? It 
Is the doing away with that desire, which always shdws itself, searchs after 
this or that object, is always attended with feelings of pleasure or some 
Other sensations. It is the perfect and entire stifling of that craving which 
always covets and is never satiated. The estranging oneself from that de- 
sire and that craving, the complete destruction of both constitute the third 
great truth. What is the way leading to the destruction of that desire, which 
is the fourth great truth ? The way which one has to follow, in order td 
obtain that most desirable result is that which the wise man invariably fol- 
lows, when he is with an intention, will, diligence, actidn, life, lartguagej 
thought and meditation always pure and correct. 

The four truths are exceedingly praised by Biidhists : they constitute 
What is emphatically called the law of the wheel, incessantly revolving upon 
Itself and always presenting successively those four points, to" the attentive 
consideration and affectionate piety of the faithful. They are the offensive 
weapons where with passions are attacked and destroyed : they are the 
sword that cuts asunder the link that retains a being into' the circle of ex- 
istences. The revelation or manifestation of those truths, is the great work 
that a Budha has to perform. When it is made, all beings iii their respective 
seats, rejoice in an extraordinary manner. Inanimate natiire, even, partakes 
in the universal joy. The earth shakes with a great violence, and the great- 
est prodigies proclaim aloud the fortunate manifestation of a law, which 
6pens to all beings the way leading to' the deliverance; The preaching of 
that doctrine took place, for the first time, in the forest of Migadawon, not 
far from Barauathee, in the presence, and for the benefit of the five Rahans, 
who had attended on Budha, during the six years of mortification, which he 
spent, to prepare and qualify himself for the Budhaship. 
13 



90 



LEGEND OF THE BURMESE BUDHA, 



course of his progress through the continual migrations. 
He likewise, saw reflected, as in a mirror, the former 
conditions of existence of all other beings. The immense 
developement and expansion of his mind, which enabled 
him to fathom the depth of the past, happened during the 
first watch of the night. 

He applied, now, all the expanded powers of his income 
parable mind, to take a correct survey of all the beings- 
now in existence He glanced over all those that were 
in hell, and the other three states of punishment, those" 
living on earth, and those dwelling in the twenty six su- 
perior seats. He, at once, understood distinctly their 
state, condition, merits, demerits and all that appertained 
to their phisical and moral constitutive parts. This labor 
occupied his mind up to- midnight. 

Urged by the merciful and compassionate dispositions 
of his soul, Phralaong often revolved within himself, the 
following r all is misery and affliction in this world : all 
beings are miserably detained in the vortex of existences : 
they float over the whirlpool of desire and concupis- 
cence ; they are carried to and fro, by the fallacious cravings 
of a never obtained satisfaction. They must be taught to 
put an end to concupiscence, by freeing themselves from 
its influence. Their mind must be imbued with the 
knowledge of the four great truths. The four ways that 
I have discovered, shall inevitably lead men and Nats, to? 
that most desirable end. Those ways ought to be point- 
ed out to them: that, by following them, men and Nats 
may obtain the deliverance. 

Whilst these thoughts thronged over his mind, a little 5 
before break of day, in the 103th year of theEatzaua era,; 
on the day of the full moon of Katson, the perfect science 
broke, at once, over him: he became the Budha. 

When this great wonder took place, ten thousand worlds 
were shaken twelve times, with such a violence as to make 
hairs stand on one end. These words u most excellent 
being," were heard throughout the same series of worlds. 
Magnificent ornaments decorated all places. Flagstaff^ 



LEGEND OF THE BURMESE BUDHA. 



91 



appeared in every direction, adorned with splendid 
streamers. Of such dimensions were they, that the extre- 
mities of those in the east, reached the opposite side of 
the west ; and those in the north, the southern boundary. 
Some flags, hanging from the seats of Brahmas, reached 
the surface of the earth. All the trees of ten thousand 
worlds, shot out branches loaded with ftiits and flowers. 
The five sorts of lilies bloomed spontaneously. From the 
clifts of rocks, beautiful flowers sprang out. The whole 
universe appeared, like an immense garden, covered with 
flowers ; a vivid light illuminated those places, the dark- 
ness of which could not be dispersed by the united rays 
of seven suns. The water which fills the immensity of 
the deep, at a depth of eighty-four thousand youdzanas, 
became fresh and offered a most ageeable drink. Rivers 
suspended their course ; the blind recovered their sight ; 
the deaf could hear, and the lame were able to walk free- 
ly. The captives were freed from their chains and res- 
tored to their liberty. Innumerable other wonders took 
place at the moment Phralaong received the supreme in- 
telligence. He said then to himself : Previous to my ob- 
taining the supreme knowledge, I have, during countless 
generations, moved in the circle of ever renewed exist- 
ences and borne up misery. Now I see this distinctly. 
Again I perceive how I can emancipate myself from the 
trammels of existence, and extricate myself from all mi- 
series and wretchedness attending generation ; my will is 
fixed on the most amiable state of Neibban. I have now 
arrived to that state of perfection that excludes all pas- 
sions. 

It was at the full moon of the month Katson, that those 
memorable occurrences took place, and it was day-light, 
when Phralaong had at last obtained the fullness of the 
Budhaship. After this glorious and triumpant achieve- 
ment, Phralaong, whom, from this moment, we must call 
Phra or Budha, continued to remain on the throne, in a 
cross-legged position, with a mind absorbed into contemp- 
lation, during seven days. Mental exertion and labor 



92 



LEGEND OF THE BURMESE BUDHA. 



were at an end. Truth, in its effulgent beauty, encom- 
passed his mind and shed over it, the purest rays. Plac^ 
ed in that luminous centre, Phra saw all beings entangled 
in the web qf passions, tossed over the raging billows of 
the sea qf renewed existences, whirling into the vortex of 
endless miseries, tormented incessantly and wounded to 
the quick by the sting of concupiscence ; sunk into the 
dark abyss of ignorance, the wretched victims of an illu- 
sory, unsubstantial and unreal world. He said, then, to, 
himself: in all the \yorlds, there is no one but I, who 
know how to break through the web of passions, to still 
the waves that waft beings from one state into another, tq 
save them from the whirlpool of miseries, to put on end to 
concupiscence and break its sting, to*dispel the mist of ig- 
norance l}y the light of truth, to teach all intelligent be? 
ings, the unreality and non existence qf this world, and 
thereby lead them to the true state of Neibban. Having, 
thus, given vent to the feelings qf compassion, that pressr 
ed qn his benevolent heart, Phra, glancing over fu-? 
ture events, delighted in contemplating the great number 
of beings who would avail themselves of his preachings, 
and labor to free themselves, from the slavery of passions. 
He counted the multitudes who would enter the ways, 
that leac[ to the* deliverance, and would obtain the re- 
wards tq be enjoyed by those who will follow one of those 
ways. Tlie Ejaranathee country would be favored first of 
all, with the preaching of the law of the wheel. He rer 
viewed the countries where his religion would be firmly 
established.. He saw tl^at Maheinda, the son of king 
Asoka, wquld carry his law tq Ceylon, 236 years after his, 
Neibban. 

When these and other subjects were fully exhausted, the 
most excellent Phra came down from his throne and went, 
to a distance qf ten fathqms from the Bodi tree, in a north 
(east direction. There he stqocj., the eyes fixedly riveted 
on the throne, withqut a single wink, during seven conse- 
cutive days, given up to the most intense and undisturbed 
fneditation. The Nats, observing this: extraordinary pqs- 



LEGEND OF THE BURMESE BUDHA. 



93 



ture, imagined that he regreted the throne he had just va- 
cated and that he wanted to reposses himself of it. They 
concluded that such being the case, Prince Theiddat had 
not as yet obtained the Budhaship. When the period of 
seven days was over, Budha who knew the innermost 
thoughts of the Nats, resolved to put an end to their in- 
credulous thinking, respecting his person. For that pur- 
pose, he had recourse to the display of miraculous pow- 
ers. 56 He raised himself high up in the air, and, to their as- 
tonished regards, he wrought, at once, more than a thou- 
sand wonders, which had the immediate effect of silenc- 
ing all their doubts, and convincing them that he was, in- 
deed, the Budha. 

Having come down, on the place he had started from, 
for the display of prodigies, Budha, went to the north of 
the tree Bodi, at a distance of but two fathoms from it. 
He spent this time in walking to and fro, from east to 
west, during seven days, over a road prepared for that 
purpose by the Nats. He was engaged, all the while, in 
the work of the sublimest contemplation. 

He then shaped his course in a north west direction, at 
a distance of thirteen fathoms from the sacred tree. 
There stood a beautiful house shining like gold, resplen- 
dent with precious stones. It was a temporary residence 
purposely prepared for him by the Nats. Thither he re- 
paired and sat down in a cross-legged position, during 
seven days. He devoted all his time to meditating on the 
Abidamma or the most excellent science. This science is 

56 — Budhists allow to their Budha, the power of working wonders and 
miracles. How is this power conferred upon him 1 This is a difficulty they 
xjannot explain satisfactorily. The science of Budha makes him acquainted 
with all the laws regulating nature, that is to say, the ensemble of the ani- 
mate and inanimate beings constituting a world ; but one is at a loss to find 
the origin of that power which enables him, as often as he likes, to suspend 
the course of those laws. Be that as it may, certain it is, that Budha re- 
sorted always, during the course of his preachings, to miracles in order to 
jconvince those who seemed to listen with rather an incredulous ear to his 
.doctrines. Miracles were used successfully, as powerful and irresistible wea- 
pons, against certain heretics, the Brahmins in particular, who taught doc- 
trines opposed to his own. They often accompanied his preachings, for iiir 
greasing faith in the heart of his hearers. 



94 LEGEND OF THE BURMESE BUDHA. 

divided into seven books. Phra had already gone over the 
six first and fully mastered their contents, but the six glo- 
ries had not, as yet, shot forth from his person. 

It was but after having mastered the contents of the 
last division, named Pathan, divided into twenty-four 
parts, that the six glories appeared. Like the great Jishes 
-that delight to sport but in the great ocean, the mind of 
Buclha expanded itself with undescribable eagerness, and 
delighted to run, unrestrained, through the unbounded 
field opened before him, by the contents of that volume. 
Brown rays issued from his hairs, beard, and eyelids. 
Gold-like rays shot forth from his eyes and skin ; from 
his flesh and blood dashed out purple beams, and from his 
teeth and bones escaped rays white like the leaves of the 
lily ; from his hands and feet emanated rays of a deep red 
color, which, falling on the surrounding objects, made 
them appear like so many rubies of the purest water. 
His forehead sent forth undulating rays, resembling those 
reflected by cut crystal. The objects which received 
those rays, appeared as mirrors, reflecting the rays of the 
$un. Those six rays of various hues, caused the earth to 
resemble a globe of the finest gold. Those beams at first 
penetrated through our globe which is 82,000 youdzanas 
thick, and thence illuminated the mass of water which 
supports our planet. It resembled a sea of gold. That 
body of water, though 480,000 youdzanas thick, coidd 
not stop the elastic projection of those rays, which went 
forth through a stratum of air 960,000 youdzanas thick, 
; and were lost in the vacuum. Some beams, following a 
vertical direction, rushed through the six seats of Nats, 
the 16 of Brahmas, and the four superior ones, and 
thence were lost in vacuum. Other rays following an 
horizontal direction, penetrated through an infinite series 
of worlds. The sun, the moon, the stars, appeared like 
opaque bodies, deprived of light. The famous garden of 
Nats, their splendid palace, the ornaments hanging from 
the tree Padetha, were all cast into the shade and appear- 
ed obscure, as if wrapped up in complete darkness. The 



LEGEND OF THE BURMESE BUDH-A- 



95 



body of the chief Brahma, which sends forth light 
through one million of systems, emitted, then, but the fee- 
ble and uncertain light of the glow-worm at sun-rise. 
This marvellous light emanating from the person of Bu- 
dha, was not the result of vowing or praying : but all the 
constituent parts of his body became purified, to such an 
extent, by the sublime meditation of the most excellent 
law, that they shone with a matchless brightness. 

Having thus spent seven days in that place, close to the' 
Bodi tree, he repaired to the foot of another Gniaong- 
tree, called Atzapala, or the shepherds tree, so called, be- 
cause, under its cooling shade, shepherds and their flocks 1 
of goats rested during the heat of the day. It was situat- 
ed at the east of the Bodi, at a distance of thirty fa- 
thoms. There he sat in a cross-legged position, during 
seven days, enjoying the sweetness of self-re collection. It 
was near to that place, that the vile Manh, who since his- 
great attack on Budha, had never lost sight of him, but 
had always secretly followed him with a wicked spirit, 
was compelled to confess that he had not been able to 
discover in that Bahan, any thing blameable, and express- 
ed the fear of seeing him at once pass over the bounda- 
ries of his empire. The tempter stooped in the middle of^ 
the highway, and across it, drew successively sixteen lines, 
as he went on reflecting on sixteen different subjects,- 
When he had thought over each of the ten great virtues,- 
he drew, first, ten lines, saying : the great liahan has in- 
deed practised, to a high degree, those ten virtues. I can- 
not presume to compare myself to him. In drawing the' 
11th, he confessed that he had not, like that Bahan, the 
science that enabled to know the inclinations and disposi- 
tions of all beings. In drawing the 1 2th, he said that he 
had not as yet acquired the knowledge of all that con- 
cerns the nature of the various beings. Drawing the four 
remaining lines, he confessed successively that he did not 
feel, like that Rahan, a tender compassion for the beings- 
yet entangled in the miseries of existence, nor could he- 
perform miracles, nor perceive every thing, nor attain to* 



96 



LEGEND OF THE BURMESE BUDHA, 



the perfect and supreme knowledge of the law. On all 
these subjects, he avowed his decided inferiority to the 
great Hahan. 

Whilst Manh was thus engaged, with a sad heart, in 
meditating over those rather humiliating points, he was 
at last found out by his three daughters Tahna, 57 Aratee 
and Raga, who had been, for sometime, looking after him. 
When they saw their father with a cast down counten- 
ance, they came to him, and enquired about the motive of 
his deep affliction. Beloved daughters, replied Manh, I 
see this Eahan escaping from my dominion, and notwith- 
standing my searching examination, I have not been able 
to detect in him anything reprehensible. This is the only 
cause of my inexpressible affliction. Dear father, replied 
they, banish all sorrows from your mind, and be of a good 
heart — we will, very soon, have found out the weak side 
of the great Rahan, *and triumphantly bring him back 
within the hitherto unpassed limits of your empire. Be- 
ware of the man you will have to deal with, replied Manh. 
I believe that no effort, however great, directed against 
him, shall ever be rewarded with success. He is of a 
firm mind and unshaken purpose. I fear you shall never 
succeed in bringing him back within my dominions. 
Dear father, said they, we women know how to manage 
such affairs ; we will catch him like a bird, in the net of 
concupiscence, — let fear and anxiety be for ever dispell- 
ed from your heart. Having given this assurance, forth- 
with they went to Budha and said to him : illustrious Ha- 
han, we approach you respectfully and express the wish 

57. — The great tempter had been foiled in all his attempts to conquer 
Budha : in the sadness of his heart, he was compelled to acknowledge the 
superiority of his opponent and confess his defeat. His three daughters 
came to console him, promising that they would, by their united efforts, 
overcome the firmness of the great Raha'n, by awakening in his heart, the 
fire of concupiscence. The names of those three daughters of Manh, mean 
concuidfecence. Those new enemies of Budha are mere personifications of 
the passion of lust. Pride, personified in Manh, had proved powerless 
against the virtue of Rudha ; he is now assailed from a different quarter ; 
the attack is to be directed against the weakest side of human nature. But' 
it is as successless as the former one : it affords to Budha another occasion: 
for a fresh triumph. 



LEGEND OP THE BURMESE BUDHA. 9T 

of staying with you, that we might minister to all your 
wants. Without heeding in the least their words, nor 
even casting a glance at them, the most excellent Budha 
remained unmoved, enjoying the happiness of medita- 
tion. Knowing that the same appearance, face and bo- 
dily accomplishments may not be equally pleasing, they as- 
sumed, the one, the appearance of a heart winning'young 
girl, the other, that of a blooming virgin, and the third, 
that of a fine middle aged beauty. Having, thus, made 
their arrangements, they approached Budha, and several 
times expressed to him the desire of staying with him and 
ministering to all his wants. Unmoved by all their al- 
lurements, Budha said to them : for what purpose do you 
come to me ? You might have some chance of success 
with those that have not as yet extinguished in, and root- 
ed from, their heart the various passions ; but I, like all 
the Budhas, my predecessors, have destroyed in me, con- 
cupiscence, passion and ignorance. No effort on your 
part, will ever be able to bring me back, into the world of 
passions. I am free from all passions, and have obtain 
ed supreme wisdom. By what possible means could you 
ever succeed in bringing me back into the whirlpool of 
passions 1 The three daughters of Manh, covered, with 
confusion, yet overawed with admiration and aston- 
ishment, said to each other : Our father, forsooth, had 
given us a good and wise warning. This great Kalian 
deserves the praises of men and Nats. Every thing in 
him is perfect : to him it belongs to instruct men in all 
things they want to know. Saying this, they, with a cast 
down countenance, returned to their father. 

It was in that very same place, at the foot of the Adza- 
pala Gniaong that a heretic Pounha, named Mingalika, 
proud of his caste, came with hasty steps, speaking loud ; 
and, with little respect, approached the spot where Budha 
was sitting. 58 Having entered into conversation with him, 

58. — In Bnrmah the originator of the great- Rudhistic system is called 
Oandama, and this appellation according to- many, appears to be his family 
uame When he is called Rahan Gaudama, it means the ascetic belonging 
to the family of ISaudama, In Nepaul, the saint 11 personage is known, umlea* 
14 



Legend or THE Burmese budhX 



fhe Pounha heard from bis mouth, instructions worthy of 
being ever remembered. He said to Buclha : Lord Gau-' 
dama, I have two questions to put to yon : whence comes* 
the name Pounha \ What are the duties to be performed 
in order to become a real Pounha? Bridha penetrating 
with the keen eye of wisdom, into the innermost soul of 

the name of ThakiamunL thai is to say, the ascetic of the Thakia family. 
Those who refused to believe in Budha and his doetriiSes?, those who held 
tenets disagreeing with his own,, and professed wh$i, in the opinion of their 
adversaries, was termed mti heretical creed, invariably called Budha by his 
family name, placing him on the same level, with so manfy of his contempo- 
raries, who led the same mode of life. The Siamese give the appellation of 
^ammana Khodom, to their Budha, thai is to say, HwanaiaHa Gaudama, or 
Gautama The Sanscrit word Thramana meanis an ascetic, wfc?o has con- 
quered his passions and lives on alms. Gaudama belonged to the Kch atria 
caste. The kings and all royal families in those days, came out of the same 
caste. Hence his father Thoedaudana was king of the country of K.apila~~ 
wot, anciently a small state,- north of Gorisckpore. 

The young Pounha, not uriffke the' young man mentioned in the Gospel 1 , 
bad, by the preachings of Gaudama, become acquainted with all the laws 3 
and practices relating to ihe general duties and obligations, incumbent on 
all men in general. He might have perhaps added, that he had observed 
all those precepts from his youth, or at least, that he wa.s sure now, with 
the additional light he* had received from his eminent teacher, to observe 
faithfully all the' injunctions mentioned m the course of the lecture : but he 
was not satisfied with an ordinary proficiency in? virtue and observances ; he - 
aimed at superior attainments ; he wished to obtain the greatest perfection, 
that is to say, that of Brahmojs. In what does consist such a perfection V 
The book of metaphysics informs tts that the five states of Dzan, or con- 
fmiplations, are enjoyed by the beings located in the sixteen seats of Brah- 
mas, in the following order. The first state, or that of consideration, is 
shared by all the beings inhabiting the three first seats of Brabmas. Their 
occupation is to- consider the various subjects the mind has to dwell on. 
The second Dzan, or reflection, is reserved for the beings occupying the 
next three seats. Those beings have no more to look out for subjects of 
meditation. Their sole occupation is to dive into trn*th and fathom its 
depth and various bearings. The third state of Dzan procures the pleasure 
which is derived from the contemplation of truth,- and belongs to the be- 
ings of the three seats, superior* to- those jaist alluded to- ; kf the fourth D/an< 
is enjoyed a placid ha#pifress which is the result of the possession of truth ; 
it is reserved for the beings of the three next seats. The fifth Dzan, or per- 
fect stability, is the happy lot of the beings living in the five last seats. 
Those fortunate inmates are so entirely rooted in truth, and so* perfectly 
exempt from aiPthat causes mutability, that they arrive to a state of com- 
plete fixity ; the whole of their soul being riveted on truth. 

Apology is Certainly due to the reader who is but slightly initiated to* 
such abstruse subjects, for laying before him, such particulars he is so unfa- 
miliar with ; but this trouble must be borne up by him who desires to ob- 
tain access into the gloomy sanctuary of Budhisn*; 



LEGEND OF THE BURMESE BUDHA. 



99 



his interlocutor, answered : the real and genuine Pounha 
is he, who has renounced all passions, put an end to con- 
cupiscence, and has entered the ways leading to perfec- 
tion. But there are others, who are proud of their origin, 
who walk hastily, speak with a loud voice, and who have 
not done the needful to destroy the influence of passions. 
These are called Pounhas, because of their caste and 
birth. But the true Sage avoids every thing that is rash, 
impetuous or noisy : he has conquered all his passions, and 
put an end to the principle of demerits. His heart loves 
the repetition of formulas of prayers, and delights in the 
exercise of meditation. He has reached the last way to 
perfection. In him there is no longer wavering, nor 
doubt, nor pride. This man really deserves the name of 
Pounha or pure : he is, indeed the true Pounha accord- 
ing to the law. The instruction being finished, the Poun- 
ha rose respectfully from his place, wheeled on the right 
and departed. 

Budha continued the sublime work of contemplating 
pure truth through the means of intense reflection. 
Having remained seven days in that position, and aris- 
ing from ecstasy, Budha went to the south eastern direc- 
tion of the Bodi tree, at a distance of an oothaba, (1 Gotha- 
ms a= to 20 tas, 1 ta=to 7 cubits,) on the 6th day after 
the full moon of Nayon. On that spot, there was a tank s 
called Hidza-lce-dana. On the bank of that tank, he sat 
under the shade of the Kiin tree, in a cross-legged posi- 
tion, during seven days, enjoying the delight of medita- 
tion. Daring those seven days, rain fell in abundance, 
and it was very cold. A Naga, chief of that tank, could 
have made a building to protect Buddha against the incle- 
mency of the weather, but he preferred, for gaining great- 
er merits, to coil himself up, to seven folds, round his per- 
son, and above him, to place his head with his large 
hood extended. When the seven days were over, and the 
rain had ceased, the Naga quitted his position ; then as- 
suming the appearance of a young man, he prostrated be- 
fore Budha and worshipped him*, Budha said : he wh© 



Lof G. 



100 



LEGEND OF THE BURMESE BUDHA. 



aims at obtaining the state of Neibban, ought to possess 
the knowledge of the four roads leading thereto, as well 
as that of the four great truths, and of all laws. He 
ought to bear no anger towards other men, nor harm 
them in any way soever. Happy he who receives such 
instructions. 

Buclha moved from that place, and went to the south 
of the Bodi tree, at a distance of forty fathoms. At the 
foot of the Linloon tree, he sat in a cross-legged position, 
having his mind deeply engaged into the exercise of the 
sublimest contemplation. In that position, he spent seven 
entire days, which completed the forty nine days, which 
were to be devoted to reflection and meditation, around 
the Bodi tree. When this period of days was over, at 
day break, on the fifth day after the full moon of Watso, 
he felt the want of food. This was quickly perceived by a 
Thagia, who hastened from his seat, to the spot where 
Budha was staying, and offered him some Thit khia fruits, 
others say, Kia-dzoo fruits, to prepare his system to re- 
ceive a more substantial food. After he had eaten them, 
the same celestial attendant brought him some water to 
rinse his mouth, and to wash his face and hands. Bud- 
ha continued to remain in the same position, under the 
cooling and protecting shade of the Linloon tree. 

To consecrate, as it were, and perpetuate the remem- 
brance of the seven spots, occupied by Budha, during the 
forty nine days that he spent round the tree Bodi, one 
Dzedy was erected on each of those seven places. King 
Pathanadi Kosala surrounded them with a .double wall. 
Subsequently, King Dammathoka added two others. 
There were only three openings, or gates to penetrate 
into the enclosed ground, one at the north, the second, at 
the east, and the third, at the south. The river Neritza- 
ra rolls its deep blue waters, in a south eastern direction, 
from the Bodi tree, at a distance of eight oothabas from 
it. On the eastern bank of that stream, another Dzedy 
has been erected on the spot, where previous to his be- 
coming a Budha, he had eaten the forty nine mouthfuls 



LEGEND OF THE BURMESE BUDHA. 



101 



of the delicious Nogana, offered to him by the pious 
Thoodzata. 

Whilst Budha was sitting in a cross-legged position, 
under the Linloon tree, two brothers named Tapoosa and 
Palekat, merchants by profession, arrived, with five hund- 
red carts, into the Oorouwela forest, to the very place 
where Budha was staying. They had sailed from their 
native town, called* Oukkalaba, which lays, from the 
Mitzima country, in a south eastern direction, bound to 
the port of Adzeitta. After landing, they hired five hun- 
dred carts, to carry their goods to a place, called Soowa- 
ma. They were on their way, to their destination, when 
they arrived into the Oorouwela forest. Not small was 

* The episode of these two merchants is well known to the inhabitants of 
the Irawady valley. In three different manuscripts, that the writer has had 
in his hands, he has found it related with almost the same particulars. 
Oukkalaba, the place the two young men started from, was situated proba- 
bly on the same spot now occupied by the village of Twaintay, or not far 
from it. How far was that place from the sea in those remote times, it is 
not possible to ascertain the point with precision Certain it is, that it 
was a port from which vessels sailed across the bay of Bengal. The port of 
Eedzeitha has not, as yet, been identified with any known locality. It was 
situated in all probability between the mouth of the Krichna and that of 
the Hoogly. One of the manuscripts mentions that when Gaudama handed 
over, to the two merchants, eight hairs of his head, he bade them, on their 
arrival into their country, to deposit the hairs, on a small hill called Sein- 
gouttara, where the relics of the three former Budhas of our period, had 
been enshrined. They were 27 days to reach Maudin or Cape Negrais, ra- 
ther a long voyage Having come to their own place, they related to the 
Governor all the particulars of their interesting journey. The latter, with- 
out loss of time, assembled the people and set out in search of the !Sein- 
gouttara mount. All the eminences were cleared from their brushes, but 
the mount could not be discovered. Not knowing what to do, they consult- 
ed the Nats on that affair. At last, through their assistance, the mount 
was found out. But when they inquired about the place of the relics of 
the three former Budhas, the Nats of Yesapan, Inandra and Gauyeinda, 
confessed that they knew nothing on the subject, but referred the inquirers, 
to other Nats older than they, viz : those of Deckina, Yauhani, Maubee, 
Ameisa and Tsoolav, who at once pointed out the spot, they were so eagerly 
searching after. This spot is no other but the one over which stands and 
towers the lofty and massive Shoay Dagon. They erected a Dzed}^ in which 
they enshrined the relics they had brought with them, the eight hairs of 
Budha. This story is, doubtless the foundation on which rests the popular 
belief, that those very hairs, are, up to this day, in the interior of that mo- 
nument, and the true source from which has originated the profound 
veneration, which, in our own days, Budhists, from all parts of Burmah, 
Siam and the Shan states, pay, by their pilgrimages and offerings, to the 
Dagon Pagoda. 



102 



LEGEND OF THE BURMESE BUDHA. 



their surprise, when they saw, on a sudden, all their carts 
unable to move, and arrested by some invisible power. 

A Nat who had been formerly their relative, stopped, 
by his power, the wheels of the carriages. Surprised at 
such a wonder, the merchants prayed to the Nat, guard- 
ian of that place. The Nat assuming a visible shape, ap- 
peared before them and said to them : The illustrious 
Budha who, by the knowledge of the four great truths, has 
arrived to the nature of Phra, is now sitting at the foot of 
the Linloon tree ; go now to that place, and offer him some 
sweet bread and honey ; you shall derive therefrom great 
merits, for many days and nights to come. The two bro- 
thers, joyfully complying with the Nat's request, prepared 
the sweet bread and honey, and hastened in the direction 
that had been indicated to them. Having placed them- 
selves in a suitable position and prostrated before Budha, 
they said : most glorious Phra, please to accept these of- 
ferings ; great merits, doubtless, will be our reward for 
many days to come. Budha had no patta to put those 
offerings in, for the one he had received from the Brah- 
ma Gatigara had disappeared, when Thoodzata made 
him her great offerings. Whilst he was thinking on 
what he had to do, four Nats came and presented him, 
each with one patta, made of nila or saphire stone. Phra 
accepted the four pattas, not from motives of covetous- 
ness, but to let each Nat have an equal share in such 
meritorious work. He put the four pattas, one in the 
■other, and by the power of his will, they, on a sudden, 
became but one patta, so that each Nat lost nothing of 
the merit of his offerings. Budha received the offerings 
of the two merchants in that patta, and satisfied his appe- 
tite. The two brothers said to Budha : we have on this 
day approached you, worshipped you, and respectfully 
listened to your instructions—please to consider us as 
your devoted followers for the remainder of our life. 59 

59. — Upasaka is a Pali word which is designed to mean those persons who 
jhaving heard the instructions of JJudha, and professed a faith or belief in 
Mini and his doctrines, did not enter the profession of Kalians, Hence they 



LEGEND OF THE BURMESE BUDHA. 



1CKJ 



They obtained the position of Upathaka. They continu- 
ed addressing Budha and said : what shall we henceforth 
Worship ? Budha, rubbing his hand over his head, gave 
them a few of the hairs that had adhered to his fingers, 
bidding them to keep carefully those relics. The two 
brothers, overjoyed at such a Valuable present, most res- 
pectfully received it, prostrated before Budha, and de- 



are quite distinct from tile Bikus or mendicants, who formed the first class 
of the hearers of Budha, and renounced the world in imitation of their great 
master. The Upasakas were therefore people adhering to the doctrines of 
Budha, but as yet remaining engaged in the ordinary pursuits of life. The 
two brothers became disciples of Budha, but not of the first class, since 
they did not embrace the more perfect mode of life of the ascetics. 

This is the first instance in this legend, of an allusion being made to re- 
lics, that is to say, to some objects supposed to be surrounded with a cer- 
tain amount of sacredness, and esteemed, on that account, to be worthy of 
receiving from devotees, respect and Veneration. The two young converts, 
not as yet confirmed in the new faith they had embraced, thought they 
wanted some exterior object to which they might hereafter direct their ho- 
mage, and offer their respects, They were, as yet, far from being acquainted 
with the sublime science of their eminent teacher who disregarding matter 
and all its modifications, could not but feel quite indifferent, respecting the 
pretended value of relics, of even the most sacred character. How is it that 
the stern moralist, the contemner of this illusory world, could think of giv- 
ing a few hairs of his head, to two new young converts, that they might use 
them as objects of worship ? Budha, doubtless, knew exactly and appre- 
ciated admirably the wants and necessities of human nature as it is, and 
will, very likely, ever be, to the end of ages. Men are led, actuated, impres- 
sioned and influenced by the senses, in fact, it is through their senses, that 
the knowledge of things is conveyed to their mind. He gave to his imper- 
fectly instructed disciples, a thing that would serve to vivify and reanimate 
in their memory ^ the remembrance of Budha and of the instructions, they 
had heard from him. Those grossly minded hearers asked for an object 
they might carry about with them and worship. Budha out of deference 
for their weak intellect, gave them a few hairs of his head, the sight of 
which was designed to entertain in their souls, a tender affection for the per- 
son of him, these things had belonged to. This subject will receive, here- 
after, the developements it deserves, when we come to examine the nature of 
the worship paid by Buclhists, to the images of Gaudama, and to the relics 
and Dzedis. 




LEGEND OF THE BURMESE BUDIIA. 



Chapter VI. 

Budha hesitates to undertake the task of preaching the law — The great 
Brahma entreats him to preach the laiO to all beings — His assent to 
the entreaties — Journey towards Migadaivon — He meets Ouppaka 
— His first preachings — Conversion of a young nobleman * named 
Hatha, followed by that of his father and other relatives — Conver- 
sion of several other noblemen — Instructions to the Rahans — Con- 
version of the three Kathabas* 

Having come to the end of his great meditations, 60 Bu- 
dha left this spot and returned to the place called Adza- 
pala, where he revolved the following subject in his mind. 
The knowledge, said he, of the law and of the four great 
truths, which I alone possess, is very hard to be had. 
The law is deep ; it is difficult to know and understand it, 
it is very sublime, and can be comprehended but by the 
means of earnest meditation. It is sweet, filling the soul 
with joy, and accessible but to the wise. Now all beings 
are sunk very low, by the influence of the five great pas- 
sions ; they cannot free themselves from their baneful 
operation, which is the source of all mutability. But the 

60. — I have, except on one occasion, always made use of the terms medi- 
tation, and contemplation, to express the inward working of Budha's mind, 
during the forty-nine days he spent at the foot of the banyan tree. But the 
Burmese translator, most commonly, employs a much atronger expression, 
conveying the idea of trance and ecstasy. Hence after having remained 
seven days on the same spot, deeply engaged in considering some parts of 
the law, he was soon to preach, it is said of him, that he comes out from a 
state of perfect ecstasy. This expression implies a state of complete men- 
tal abstraction, when the soul, disentangled from the trammels of senses, 
raises itself above this material world, contemplates pure truth and delights 
in it. All her faculties are taken up with the beauty and perfection of 
truth ; she clings to it with all her might, regardless of all the illusions 
this world is filled with. This situation of the soul is much esteemed by all 
fervent Budhists. It is the lot of but a few privileged Kalians, who have 
made great progress in perfection, and obtained an almost entire mastery 
over their passions and senses. This great gift is, as one may well imagine, 
ardently coveted by many, who though not possessing it, lay claim to it on 
false pretence. This being a sin, devotees who relish a contemplative life, 
are very liable to, the framer of the regulations of the Budhist monks, has 
pronounced excluded de facto from the society, all those who would falsely, 
claim the possession of uncommon spiritual attainments, which they have 
not. In the book of ordination, used for the admission of candidates to the 
order of Rahans or Talapoins, this sin is the last of the four offences, whicli 
deprive of his dignity, a member of the order, and causes his expulsion from 
the society. 



LEGEND OF THE BURMESE BUDIIA. 



105 



iaw of mutability, is the opposite of the law of Neibban or 
rest. This law is hard to be understood. If I . ever 
preach that law, beings will not be -able to understand me* 9 
and from my preaching 'there will result but a useless fa; 
tigue ana* unprofitable weariness. Budha ttras remained 
almost disinclined to undertake the great duty of preach- 
ing the law. Trie 'great Brahma -observing what was tak- 
ing place in Budha's soul, cried out: alas'! all mankind 
are doomed to be lost. lie who deserves to be worship- 
ped by all beings, now feels no disposition to announce 
the law to theni. lie instantly left hrs iseat, and having 
repaired to the presence of Phra, his cloak over his 
shoulders with one extremity hanging backward, he bent 
his knee, lifted up his joined hands to the forehead, be- 
fore the sage, and said to him : most illustrious Budha', 
who is adorned with the six glories, do condescend to 
preach the most excellent law ; the number of those bu- 
ried under the Weight and filth of passions, is compara- 
tively small * if they do not listen to the law, there will 
be no great loss. But there is an immense number of 
beings, who will Understand the law. In this World there 
are beings who are moderately given up to the gratifica- 
tion of sensual appetites ; and there are also a great ma- 
ny who are following heretical opinions, to Whom the 
knowledge of truth is necessary, and who will easily come 
to it. Lay now open the 'way that leads to the per- 
fection of Ariahs ; those perfections are the 'gates to 
Neibban. Thus he entreated Budha. This Brahma had 
been in the time of Budha Kathaba, a Rahan, under the 
name of Thabaka, and was transferred to the first seat of 
Brahma for the duration of a world. 

On hearing the supplications of that Brahma, Budha be- 
began to feel a tender cempassien for all beings. With 
f the keen eyes of a Budha. he glanced over the whole world. 
He discovered distinctly those beings who were as yet com- 
pletely sunk into the filth of passions'; those who were but 
partly under the control of passions, and those whose dis- 
positions se« k med to be more promising. He then made 



LEGEND OF THE BURMESE BTJDHA. 



to the chief of Brahraas the solemn promise that he woulir 
preach his law to all beings. Satisfied with the answer' 
he had received, the chief rose up, withdrew respectfully 
at a proper distance, and turning on the right, left the 
presence of Budha and returned to his own seat. 

Another thought preoccupied the mind of Budha. IV 
whom said he, shall I announce the lawl Having pond- 
ered awhile over this subject, he added : the Rathee Ala- 
ra of the Kalama race, is gifted with wisdom and an un^ 
commonly penetrating mind ; passions have scarcely any 
influence over him. I will first preach to him- the mosf r 
excellent law. A Nat said then to Phra that Alara had^ 
died seven days ago. Budha, to whom the past is known, 
had already seen that Alara was dead. He said : great, 
indeed is the loss Alara has met with ;' he would have* 
doubtless been able to understand rightly well, the law I 
intended to preach to him. To whom shall I go now ? 
Having paused awhile, he added : the Rathee Oodaka,, 
son of Prince Rama, has a quick perception, he will easi- 
ly understand my doctrine; to him I will announce the 
law. But the same Nat told him- that Oodaka had died 
the night before last, at midnight. O ! great is the loss 
that has come upon' Oodaka ; he would have easily ac- 
quired the knowledge of the perfect law. Budha con- 
sidered a third time, and said to himself, to whom shall I 
go to preach the law? After a moment's delay, he add- 
ed: many are the services I received in the wilderness- 
from the five Rahans who lived with me. 61 I will repay" 

61. — The five Kalians alluded to? are the very same individuals who met 
Phralaong in the solitude at the time he was undergoing a great fast, aud^ 
performing all sorts of works of self-denial, and corporal austerities in toe 
most rigorous manner. During all the time he spent in those hard exer- 
cises of strict -mortification, to conquer his passions and secure the complete' 
triumph of the mind over senses, he was assisted in all his wants by those 
five Kalians, who -rendered- to4iim the usual services disciples are wont 
to perform to their teaehei* When* they saw Phralaong, at the end of his 
mighty efforts in that gre?^t struggle, resuming the habits of a mendicant, 
they left him at once, unwilling to believe that he would ever become a Bud- 
dha. Our Phra. not unmindful of the good services he had received from 
them, resolved to impart first to them the blessings of his preachings, 
Alara and Oodaka, his two first teachers in the science of L)zau, were-des-- 



^LEGEND OF THE BURMESE BUDHA. 



107 



'their good offices to me, by preaching to them the law, 
ifout where are they now ] His penetrating regards soon 

-tined to be the first who would have heard the good news, had they not 
been dead. Gratitude seems to have been the first and main motive that 

iinduced him to select &s the first objects of his mission, the very same per- 
sons who had been instrumental m furthering his efibrtsrto acquire the Bud- 

Siaship. 

The unpL-asant epithet of heretic, is given to those five Rahans, as well 
as to another, named Upaka, as designed to mean that they were holding 
?$enets at variance with those of Budha, and refused to acknowledge him as 
; possessed. with the perfect lintelli geace. HnSfcistaiin their writings, invaria- 
bly call thoir opponents by the name of holders of Mse doctrines. The 
Brahmins or Pounhas. who refused to seek refuge ki liudha, his law, and 
'the assembly of his disciples, are styled as professors of heterodoxical doc- 
trines. 

From the narrative of this legend, we may conclude with a probability, 
; amounting almost to certitude, that Budha in his preachings addressed him- 
,-self first to the Brahmins as being by their caste the most influential por- 
tion of the Hindu community. Those that are called by the name of Poun- 
*haa, are the Brahmins living in the woiid and following the ordinary pur- 
suits of life. Those that are mentioned by the name of Rahans and Ra- 
thees, are probably Brahmins, or at least belong to some other distinguish- 
ed caste like.that of the Kchatrias, but are members of some religious order, 
• or ascetics. They were in those days, men, whom, in imitation of the an- 
ccient Greeks we may call philosophers, and belonged to some fractions or 
branches into which the great Indian school was divided. We may conjec- 
ture that at that time, India exhibited a scene much resembling that which 
Greece subsequently offered to the eyes of the observer, in the days of Soc- 
rates and Plato, when schools of philosophy were to be met with in every 
^direction. The -Hindu philosophers, favored by climate and their ardent 
imagination, carried much farther than the Greek wise men, both in theory 
-and practice, the discussion of dogmas and the fervor ©f religious practices. 
If credit, in an historical point of view, is to be given to our Legend, we 
!.may safely conclude that such was the state of India, when Budha began 
ihis preachings. His first hearers were Rahans, Rathees and Pounhas, that 
is to say, the most learned and wisest men in those days. The latter in 
particular seemed at first disinclined to offer opposition to Budha ; they 
; listened to him as to a distinguished philosopher ; his arguments were exa- 
mined, discussed and answered by them in the best way they could. In 
that polemical warfare, arguments were, at first, the only offensive and de- 
fensive weapons used an-i handled by the combatants on both sides. budha's 
two favorite doctrines of atheism and Neibbau, which established the two 
broad lines of separation, between the two systems, begat much discussion 
and created some animosity between him and his adversaries. But, what 
.widened the gap between the two parties and placed them in an hostile ar- 
ray against each other, was the broad principle of equality amongst men, 
llatent iu tke bosom of B idha's doctrines, and levelled at the distinction of 
.-castes. Budha preached to men of all conditions without exception ; he 
^opened before all, the ways that lead to Neibban ; made no distinction be- 
tween men and men, except that which is drawn by virtue and vice, merits 
; and demerits. He allowed every one to approach him and take rank among 
.his disciples ; faith. in his doctrine entitled any man to become numbered 



1108 



LEGEND OF THE BURMESE MTDHA. 



discovered them in the solitude of Migadawon. Haying 
enjoyed himself* in the place Adz apala, Budha went on to- 
wards the country of Baranathee. He wished to walk all 
the way though the former Budhas had gone over that 
distance through the air. All the former Budhas 
travelled through the air, but our Budha who had 
merciful designs over Upaka, went on foot.. On his 
way to: the village of Gaya, at a distance of three ga- 
wots from the Bodi tree at mid day, Budha went to 
rest for a while under the cooling shade of a tree. There 
he was seen by the heretic Rah an Upaka, who approach- 
ing near him,, said : O Bahan, all your exterior bespeaks 
the most amiable qualities ; your countenance is at once 
modest a : nd beautiful. Under what teacher have you be- 
come a Rahan ? To. what law or doctrine have you given 
preference in your arduous studies ? Budha answered : 
Upaka, I have triumphed over all the laws of mutability ; 
I am, acquainted with all the laws that rule this universe, 
and the beings existing therein ; from concupiscence and 
other, passions, I am wholly disengaged, I have come to, 
preach the most excellent law to all beings, and teach 
them the four great truths I alone am acquainted with. 
I will beat the great drum of the law. I have no teach- 
er, and among Nats and men, there is none equal to me. 
Because of my victory on the laws of demerits, I have 
been named Zeena. Now I am proceeding to the coun- 
try of Bxiranathce, for the sake of preaching the law. 
Upaka replied : You are certainly the illustrions. Gau- 
dama. He shook then his head, turned away from the 
road 3 and wen,t to the village of Wingaha. The instruc- 

amidst hj& followers ;. the. entrance in,to, tlie order of Rahaii&or perfect, was. 
open to all those, who, by their meritorious actions, and renouncing |he world, 
qualified, themselves for this djgnit\\ This principle which put on a loot- 
ing of equality, men* of all .castes, and nations, and recognised no, real supe- 
riority but that which is conferred by virtue and, merit, could not prove 
agreeable, to the. proud Brahmins. !t provoked, by its gradual develop- 
ment, the animosity of the opponents of Hudha's doctrines. The battle of 
arguments, after having raged with various success, was afterwards convert- 
ed into one of a bloody character, which ended in the total extermination 02; • 
^xuulsion of the Budhists from the Indian i enuisula. 



LEGEND OF THE BURMESE UUDHA. 



109 



tions, however, as a good seed germinated in the soul of 
Upaka, and were the foundation of his subsequent con- 
version, which happened as follows : — After his inter- 
view with Gaudama, Upaka dwelt as a hermit in the vil- 
lage of Wingaha, where a shed was erected for his dwel- 
ling. A hunter was his supporter. It happened that 
the hunter being engaged in a hunting excursion his 
daughter went to the hermit's cell, to carry him his food. 
Upaka was smiten by the beauty of the damsel. He stretch- 
ed himself on his belly and said to himself : I will take 
no food, nor change this position, unless I obtain the ob- 
ject of my wishes. He stayed for several days, in that 
position, without uttering a word or making a single move- 
ment, or taking any food. At last, the hunter returned 
and went forthwith to the hermit's cell, to inquire about 
the cause of his strange behavior. He pulled him by the 
feet, calling him aloud by the name of hermit, after a 
while a sepulchral groan was heard, indicating this he 
was still alive. The good hunter affectionately entreated 
him to mention to him, what he wanted, that he was rea- 
dy to give him anything that he would ask. The her- 
mit, a second time made a prolonged groan, as a man 
that is endeavoring to gather strength ; he, then, men- 
tioned to the hunter the passion he had for his daughter, 
and swore that he would die on this spot, if his demand 
were rejected.. The father having given his consent, Upa- 
ka rose up, and soon w r as married to Tsawama, who after 
due time presented him with a son. It happened that 
Tsawama soon began to dislike her husband, and poured 
upon him, on every occasion all sorts of abuses. Unable 
to bear any longer, the unpleasant behavior of his wife, 
Upaka said to himself: I have here, neither friend nor 
supporter : I will go to my friend Dzina :• he will receive 
me with kindness. Hereupon, he departed, inquiring 
every where, about his friend Dzina. At last, he arrived 
to the place where Budha was staying with his disciples. 
Some of them hearing Upaka inquiring with a loud 
voice, about his friend Dzina, took him, to the presence 



110 



LEGEND OF THE BURMESE BUDHA, 



'of Budha, who understanding, at once, the sad and pain- 
ful state of the old man, kindly asked what he wanted. 
Upaka replied, that he desired to become a Samanay un- 
der his direction. Budha to try his dispositions, said to 
him : you are too old, Upaka to enter upon the course of 
the severe life of a Samanay, and conform to the enjoined 
practices. But the latter renewing his entreaties, he was 
admitted among the members of the assembly. He be- 
came an Anagam, died and migrated to one of the seats of 
Brahmas. After a short stay up there, he obtained the de- 
liverance. His son was Thoobadda, who became after- 
wards an illustrious convert. Budha continued his way 
towards Baranathee, and soon reached the solitude of 
Migadawon, little distant from Baranathee, and went t@ 
the place where lived the five unbelieving Rahans. 
When they saw him coming at a distance, they said t© 
each other : The Rahan Gaudama is in search after dis- 
ciples ; he has just performed penitential deeds and he is 
looking out for getting alms and clothes. Let us pay no 
respect to him, in ihe way of going out to meet him, of 
receiving the Tsiwaran from his hands, of presenting 
iiim water to wash his feet and preparing a place to sit 
ton : let him sit wherever he pleases. Such was the plan 
they were concerting among themselves. But when Bu- 
iHha drew near, they could adhere no longer to their res- 
olution. They rose up, went out to welcome his arrival. 
One took the Tsiwaran from his hands, another the Patta, 
;a third one brought water for the washing of the feet, 
rand a fourth one prepared a becoming place to rest, 
IBudha sat in the place that had been prepared for him. 
They called him by the name of Gaudama, and other ap- 
pellations, usually bestowed on ordinary Rahans. Budha 
meekly replied to them : do not call me any longer by 
tthe name of Gaudama, or any other title bestowed on an 
ascetic. I have become a Rahanda, I alone am acquaint- 
ed with the four fundamental truths. Now I am come to 
preach to you the true law. Listen, O Rahans to my 
words, I will lead you to the true state of Neibban. Mj 



£EG£Ni) OF THE BURMESE BUDS A. 



mi 



law will make you acquainted not only with the truths to 
be known but at the same time point out to you the du- 
ties you have to perform in order to obtain the state of 
Arahat. There are four ways leading to perfection. He 
who steadily follows them, will enjoy the rewards and 
merits gained by his exertions., In that position, he will 
see distinctly his ownself, the light of Neibban will break 
forth upon hinu But in order to obtain the great results 
I set forth before you, he must forsake his house, the 
world and become a Raham 

The unbelieving Italians persisted in not acknowledg- 
ing him as a Budha, and reproached him with going about 
in search of disciples, and in quest of alms. The same 
preaching was repeated by Budha, and the same answer 
Was returned by the incredulous hearers. At last Budha 
assuming a lofty and commanding tone said to them : I 
declare unto you that I am a Budha, knowing the four 
great truths, and showing the way to Neibban. The hi- 
therto unbelieving Ascetics humbled^ themselves, declared 
their belief in him and in all that he had taught. From 
that moment they entered on the four ways of perfection. 
The day Was that of the full moon of Watso. The 
preaching began at the moment when half the discus of 
the sun was visible on the western horizon, and half that 
®f the moon was above the eastern horizon. When com- 
pleted, the sun had just disappeared, and the moon's en-- 
tire globe was visible on the horizon. The five first con- 
Verts were named' Kautagnya, Baddiha, Wappa, Maha- 
nan and Asadzi* 

The Nats, guardians of the 1 country of Baranathee 62t 

62. — The mission- of Budha is not, as previously observed, confined to 
men living on earth, but it extends its beneficial action over all 1 the beings 
inhabiting the six seats of N&ts, and sixteen of Bra h mas. Those beings, 
the latter in particular, are much- advanced- in perfection, but they are nor, 
yet ripe for the sublime state of Neibban.- Though freed, at least the Brah- 
mas, from the influence of passions, they retain as yet some inclination for 
matter ; they want the help' of a Budha>to break at once the few slender ties- 
t%at retain them in the state of existence. • 

The first preaching of Budha was rewarded' with the conversion of five' 
Sahaus and- of a;countless number of Nats and Brahmas. Such a plentiful 



112 



LEGEND OF THE BURMESE BUDHA, 



and Migadawon hearing the sublime instructions delivered 
by Biidha on this occasion, cried aloud : The law which 
the most excellent Biidha preaches is such as no man, 
Pounha or Brahma, can teach. Their united voices were 
heard in the lowest seat of Nats : the inhabitants of that 
seat catching their words, repeated them and they were 
heard by those of the next seat, and so on, until they 
reached the seats of Brahmas, and were re-echoed through 
10,000 worlds. A mighty commotion was felt all over 
those worlds-. 

The five, at first unbelieving, but now believing Ita- 
lians, obtained the perfection of Thautapati. Budha of- 
ten repeated to those that approached him ; come to me 
—I preach a doctrine which leads to the deliverance 
from all the miseries attending existence-. On that day, 
being the full moon of Watso, eighteen Koodes (18,000, 
000,000) of Nats and Brahmas who had heard his preach- 
ings, obtained the deliverance. The conversion of those 
five Rahans, exhibited to the world the splendid and 
wonderful sight of six Rahandas assembled in the same 
place. 

At that time whilst Budha was in the Migadawon grove-, 
the memorable conversion of a young layman took place. 
There was in the country of Bar^nathee, the son of a rich 
man, named Ratha. He was of very gentle and amiable 
disposition. His father had built for him three palaces 

harvest he could scarcely anticipate to reap ; and the begining of his career,, 
attended with such wonderful success, ?,mply repaid him for the extraordi- 
nary 'exertion's he made in order to qualify himself for the Budhaship. The 
author of the Legend remarks with an unfeigned pleasure, that Owing to the 
conversion of the five Rahans. the worlds witnessed the beautiful sight of 
•'six Rahandas, congregated on the same spot. The Rahanda has attained 
the summit of perfection '; he has arrived at the last existence ; his death 
will relieve him from the burthen of existence and open to him the way 
'leading to perfect re.-t, complete abstraction, in a word, to Neibban. The 
Rahandas rank first a'n'iong the disciples and hearers of Budha ; they consti- 
tute the elite of his followers, and form 'the '"most distinguished portion of the 
'assembly or congregation of the perfect. We have already stated that the 
-members composing the assembly of the hearers 'Were divided into distinct 
-fractions, and formed different degrees, according to the difference of their 
respective progress in the tfay 'f "perfection. 



LEGEND OF THE BURMESE BUDHA. 113 

for each season of the year. A crowd of young damsels, 
skilful in the art of playing oh all sorts of musical instru- 
ments, attended him in each of those palaces. Hatha 
spent his time in the midst of pleasure and amusements. 
On a certain day, while surrounded with female dancers 
and singers^ he fell into a deep sleep. The musicians 
following his example, laid aside their instruments and 
fell asleep tod. The lamps, filled with oil, continued to 
pour a flood of light throughout the apartments. Awak- 
ing sooner than usual, Hatha saw the musicians all asleep 
round him, in various and unseemly situations. Some 
slept with a wide opened mouth ; some had disheveled 
hair ; some were snoring aloud ; some had their instru- 
ments laying on themselves, and others > by their side; 
The whole exhibited a vast scene of the greatest confu- 
sion and disorder. Sitting on his couch in a cross-legged 
position, the young man silently gazed with amazement 
and disgust, over the unseemly spectacle displayed before 
him ; then he said to himself : the nature and condition 
of the body constitute indeed a truly heavy burden ; that 
coarser part of our being affords a great deal of trouble 
and affliction. Whereupon he instantly arose from bis 
couch, put on his gilt slippers and came down to the 
door of his apartment. The Nats, who kept a vigilant 
watch, lest any one should oppose him in the execution 
of his holy purpose, kept open the door of the house, as 
well as the gate of the city* Hatha free from all impedi- 
ments, directed his steps towards the solitude of Migada- 
won. At that time Buclha, who bad left at a very early 
hour his sleeping place, was walking in front of the 
house. He saw at a distance a young man coming in the 
direction he was in. He stopped instantly his pacing, 
and going into his own apartment, sat as usual on bis 
seat, awaiting the arrival of the young stranger, who soon 
made bis appearance and stated modestly the object of 
bis visit. Budba said to him, O Hatha! the law of Neib- 
ban is the only true one : alone it is never attended with 
misery and affliction, O Hatha ! come nearer to me ; re- 

16' 



LEGEND OF THE BURMESE BUDlfA. 



mam in this place ; to you I will make known the most 
perfect and valuable law, On hearing these kind and 
inviting expressions, Hatha felt hm heart overflow with 
the purest joy. He instantly put off his slippers, drew 
nearer to Bucftia, bowed down three times before him 7 
withdrew thg® to a becoming distance, ami remained in a 
respectful attitude. Budha began to preach the lanr, un- 
folding successively the various merits obtained t*y alms- 
giving, a strict performance of all duties and practices of 
the law, and' atove aH by renouncing the pleasures of this 
world. During: all the 1 while, the heart of the young vis- 
itor, expanded in a wonderful maimer : he felt the ties- 
lhat hitherto had bouxid him, as it were, to the world y 
gradually relaxing and giving way before the unresisting 
influence of Budha's words. The good dispositions of 
the young bearer were soon remarked by Budha, who 
went on explaining all that related t& the miseries attend- 
ing existence, Ihe passions tyranizing the soul, the means 
wherewith to become exempt from those passions, and 
the great ways leadbsg to perfection. After having lis- 
tened to that series of instructions, Hatha, like a white 
cloth that easily retains the impressions of various colors 
printed upon it, felt Mmself freed from all passions, and 
reached at once the state ©f Thautapati. 

Hatha's mother, not meetimg with her son early, as 
usual ? went up to his apartment, and to her great surprise 
found him not ; moreover she observed unmistakable 
marks erf his* sudden and unexpected departure. She ran 
forthwith to her husband, and announced to him the sad 
tidings. On hearing of such an unlooked fox event, the 
father sent messengers in the direction of the four points 
of the compass, with positive orders to search incessantly 
after his son, and leave no means of inquiry untried. As 
fo himself he resolved to go to the solitude of Migada- 
won, m the hope of finding out souie track of his son's 
escape*. He had scarce travelled over a certain distance^ 
when he observed on the ground the marks of his son's 
footsteps, lie followed them up and soon came in sight 



LEGEND OF THE BURMESE BUDHA. 



115 



Budha's resting place. Eatha was at the time listen- 
ing with deepest attention to all the words of his great 
teacher. By the power of Budha, he remained hidden 
from the eyes of his father, who came up and having paid 
Ms respects to Gaudama, eagerly asked him if he had not 
seen his son. Gaudama bade Mm to sit down and rest 
from the fatigue of his journey. Meanwhile he assured 
him that soon he would see his son. Ilejoiced at such 
an assurance, Ratha's father complied with the invitation 
he had received. Budha announced his law to this dis- 
tinguished hearer, and soon led him to the perfection of 
ThautapatL Filled with joy and gratitude, the new con- 
vert exclaimed : O illustrious Phra, your doctrine is a 
most excellent one ; when you preach it, yon do like him 
who replaces on its basis an upset cup ; like him, too, 
who brings to light precious things, which had hitherto 
remained in darkness ; like him who points out the right 
way to those that had lost it ; who kindles a brilliant 
light in the middle of darkness ; who opens the mind's 
eyes that they might see the pure truth. Henceforth I 
adhere to you and to your holy law ; please to reckon 
me as one of your disciples and supporters. This was 
the first layman that became a disciple of Gaudama, in 
the capacity of Upasaka. 62 

62 (bis.) — It is not without interest to give an abridgment of an instruc- 
tion or sermon delivered by Gaudama to a Nat. It will be as a fair speci- 
men of other similar performances. The Nat made his appearance at night 
fall, and respectfully entreated Budha to deliver certain instructions winch 
would enable men to come to the understanding of many points of the law, 
on which they had hitherto fruitlessly meditated. Budha was then in the 
monastery" of Dzetawon, in the country of Thawattie. This sermon is sup- 
posed to have been repeated by Ananda, who had heard it fiom the mouth 
of Budha himself. It is, according to Burmese, the must excellent sermon ; 
it contains thirty eight points. 

Young Nat, said to Budha, here are the most excellent things men and 
Nats ought to attend to, in order to capacitate themselves for the state of 
Neibban : to shun the company of the foolish ; to be always with the wise ; 
to proffer homage to those that are deserving of it ; to remain in a place be- 
coming one's condition ; to have always with one's self the influence of former 
good works ; steadily to maintain a perfect behavior ; to be delighted to 
hear and see much, in order to increase knowledge ; to study all that is not 
sinful ; to apply one's self to acquire the knowledge of Willi. Let every one's 
conversation be regulated by righteous principles ; let every one minister 



116 



LEGEND OF THE BURMESE BUDHA. 



Whilst Budha was busily engagaged in imparting i n- 
struction to Ratha's father, the young man had entered 
into a deep and solemn meditation, over some of the 
highest maxims he had heard from his great teacher, 
He was calmly surveying, as it were, all the things of 
this world ; the more he progressed in that great work , 
the more he felt there was in himself no affection what^ 
ever for any thing, He had not yet become a Rahan, 
nor put on the Kalian's dress. Phra who attentively 
watched over all the movements qf his pupil's mind, con- 
cluded, from his present dispositions, that there could be 
no fear of his ever returning into the world of passions. 

to the wants of his father and mother ; provide all the necessaries for his 
wife and children ; perform no action under the evil influence of temptation ; 
bestow alms ; observe the precepts of the law, assist one's relatives and 
friends ; perform no actions but such as are exempt from sin ; be ever delir 
gent in such avoiding, and abstain from intoxicating drink. Let no one be 
remiss in the practice of the law of merits. Let every one bear respect to 
all men ; be ever humble ; be easily satisfied and content ; gratefully ac- 
knowledge favors ; listen to the preaching of the law in its proper time ; be 
patient ; delight in good conversation ; visit the religious from time to time ; 
converse on religious subjects ; cultivate the virtue of mortification ; prac- 
tice works of virtue ; pay attention always to the four great truths ; keep 
the eyes fixed on Neibban. Finally, let one be in the midflle of the eight 
afflictions of this world, like the Kahanda, firm, without disquietude, fear? 
less, with a perfect composure. O young Nat, whoever observes these per r 
feet laws, shall never be overcome by the enemies of the good ; he shall en- 
joy the peace of Ariafrs. 

Within a narrow compass, Budha has condensed an abridgement of air 
most all moral virtues. The first portion of these precepts, contains hir 
junctions to shun all that may prove an impediment to the practice of good 
works. The second part inculcates the necessity of regulating one's mind 
and intention for a regular discharge of the duties incumbent to any man in 
his respective station. Then follows a recommendation to bestow assistence 
on parents, relatives and all men in general. Next to that, we find recom- 
mended the virtues of humility, resignation, gratitude and patience. After 
this, the preacher insists on the necessity of studying the law, visiting He- 
ligious, conversing on religious subjects. When this is done, the hearer is 
Commanded to study with great attention the four great truths, and keep 
his mind's eyes ever fixed on the happy state of Neibbau, which though as 
yet distant, ought never to be lost sight of. Thus prepared, the hearer must 
be bent upon acquiring the qualifications befitting the true sage. Like the 
one mentioned by the Latin Poet, that would remain firm, fearless and un- 
moved even in the middle of the ruins of the crumbling universe, the Bii- 
dhist sage must ever remain calm, composed and unshaken among all the 
vicissitudes of life. Here is again clearly poiuted out the final end to be 
arrived at, viz : that of perfect mental stability. This state is the foreshar 
dpwjng of that of Neibban. 



LEGEND OF THE BURMESE BUDHA. 



117 



He suddenly caused by his mighty power, the son to be- 
come visible to his father's eyes. The father perceiving 
on a sudden his son sitting close by him, said : beloved 
son your mother is now bathed in tears, and almost sink- 
ing under the weight of affliction caused by your sudden 
departure * come now to her, and by your presence res- 
tore her to life, and infuse, into her desolated soul, some 
consolation. Hatha, calm and unmoved made no reply, 
but cast a look at his master. Budha, addressing Eatha's 
father said to him i What will you have to state in re- 
ply to what I am about to tell you ? Your son knows 
what you know, he sees what you see ; his heart is en- 
tirely disentangled from all attachment to worldly objects; 
passions are dead in him. Who will now ever presume 
to say that he ought to subject himself again to them and 
bend his neck under their baneful influence \ I have 
spoken rashly, replied the father : let my son continue to 
enjoy the favor of your society ; let him remain with you 
for ever and become your disciple. The only favor I re- 
quest for myself, is to have the satisfaction of receiving 
you in my house with my son attending you, and there to 
enjoy the happiness of supplying you with your food. 
Budha by his silence assented to his request. No sooner 
had his father departed, but Eatha applied for the dig- 
nity of Eahan, which was forthwith conferred upon him. 
At that time, there were in the world seven Eahandas. 

On the following morning, Gaudama putting on his 
yellow tsiwaran and carrying the patta under his arm, at- 
tended by the Eahan Hatha sallied from his house, and 
went according to his promise, to the place of Eatha's fa- 
ther, to received his food. He had scarce entered the 
house and occupied the seat prepared for him, when the 
mother of the new Eahan, and she who was formerly his 
wife, came both to pay him their respects, Budha preach- 
ed to them the law, explaining in particular the three 63 

63. — From the perusal of this Legend, it can be remarked that Budha. in 
the course of his preachings, withheld from no one the knowledge of his 
^Qctrine, but on the contrary, aimed at popularizing it in every possible 



118 LEGEND OF THE BURMESE BUDHA. 

principal observances becoming their sex and condition. 
The effect of the preaching was at once immediate and 

way. In this respect he widely differed from the Brahmins who enveloped in 
a mysterious obscurity their tenets, and even in that state of semi-incom- 
prehensibility, condescended to offer them to the consideration of but a few 
selected adepts. But Budha followed quite an opposite course. He preach- 
ed to all without exception. On this occasion we see him engaged in ex- 
plaimng to the mother and wife of Hatha, duties truly becoming their sex 
and position. He warned them against the danger of speaking too much, 
or speaking lustily and with a tone of dissatisfaction. He desired them to 
be always cool and moderate in their conversation, and to take a pleasure 
in conversing on religious topics, such as the practice of the ten great du- 
ties, the merits of almsgiving and on the other precepts of the law. He 
showed to them the unbecomingness of inconsistency in speaking, and final- 
ly concluded by exhorting them to allow wisdom to guide them in the right 
use of the faculty of speech. Every one will agree in this, that the lecture 
was a very appropriate one, and would suit as well women of our days, as 
those of Budha's times. 

It is not easy to determine whether these two female converts became 
Rahanesses by forsaking the world and devoting all their time to religious 
observances, or simply believed in Budha's doctrines and continued to live 
in the world. The Burmese translator makes use of expressions liable to 
both interpretations. I feel inclined to adopt the second supposition. They 
became female Upasakas, and continued to live in the world. We shall see, 
hereafter, that Gaudama's aunt, Patzapati, was the first after much entreat- 
ing, who was allowed to become a Rahaness. 

The great former of the Budhistic disciplinary regulations has also laid 
down rules for the institution and management of an order of female devo- 
tees, to match, as it were, with that of Talapoins. Hence in almost all 
countries where Budhism is flourishing, there are to be met houses and mo- 
nasteries which are the abodes of those pious women, who emulate Italians 
in the strict observance of practices of the highest order. Their dress, ex- 
cept the color, which is white, is quite similar to that of Talapions ; their 
head is shaved ; they live in strict continence as long as they continue to 
wear the dress of their profession. They have certain formulas of prayers 
to repeat every day several times. Their diet is the same as that of Tala- 
poins ; they are forbidden to take any food after midday. I am not aware 
that they render any service to society in the way of keeping schools for the 
benefit of female children. They live on alms freely bestowed on them by 
their co-religionists. The Burmese honor them with the title of Mathi-la- 
shing, which mean ladies of the religious duties. The order of those female 
devotees is now much on the decline ; the inmates of houses Hre but few, 
enjoying a very small share of public esteem and respect. They are gene- 
rally looked upon with feelings akin to those entertained towards beg- 
gars. 

In the Wini or book of discipline the relations that are allowed to subsist 
between the two orders of male and female devotees, are minutely des- 
cribed and clearly laid down, so as to prevent the evils that might 'result 
from a familiar and unnecessary intercourse. Thoroughly acquainted with 
the weakest side of human nature, the author of the Wini has legislated on 
that subject with the utmost circumspection. He allowed rather aged Ita- 
lians to be the spiritual advisers of the Kahanesses, but he denies them the 



LEGEND OF THE BURMESE BUDHA. 



110 



irresistible : they became exempt from all sins, and at- 
tained the state of the perfect, of Thauthapan and be- 
came, among the persons of their sex, the first Upasaka. 
They desired to be ranked among his disciples, and de- 
voted themselves to his service. They were the first per- 
sons of their sex, who took refuge in the three precious 
things, Budha, his law, and the assembly of the perfect. 
Gaudama and his faithful attendant having eaten the ex- 
cellent and savoury food prepared for them, departed 
from the house and returned to the monastery. 

Four young men 64 belonging to the most illustrious fa- 
milies of Baranathee, and formerly connected with Eatha 

leave of ever going to their houses under what pretext soever. When the 
latter want to hear preaching or receive some advise from the Kalians, they 
resort in broad daylight to the monastery, are permitted to stay in a large 
hall, open to the public, at a considerable distance from him whom they de- 
sire to consult. Having briefly and with becoming reverence made known 
the object of their visit, and received some spiritual instructions, they im- 
mediately return to their own place. 

The same reflection may be applied to the conversion of Ratha's father. 
It is said that he was the first convert out of the body of laymen. He does 
not appear to have forsaken the world and become a first class convert. He 
became a Thautapan, and at once entered one of the four ways leading 
to perfection, but remaine 1 iu the world. 

64. — The conversion of Hatha and of his young friends shows to us dis- 
tinctly the tendency of Budha's preachings and their effect over those who 
believed in him. Ratha is represented as a young worldly minded man, 
who in the midst of riches, has denied to himself no kind of pleasure. He 
feels that the enjoyments he was so fond of, can in no manner satisfy the 
cravings of his heart : he is disgusted at them, and resolves to wiihclaw in- 
to solitude with the intention of [/lacing himself under the direction of 
some eminent teacher, and learn from him, the way to happiness. He 
hopes that the study of philosophy will lead him to true wisdom, and the 
acquirement of the means that may render him happy He luckily falls in 
with Bu ha, who explains to him that the senses are the instruments through 
which passions act upon, and tyrannize over, the soul, by keening itr-in a 
painful subjection to matter. He points out to him the necessity of freeing 
h inself from their control. This principle of Budhism, which aims at dis- 
engaging the soul from matter, isolating it from all that proves a burden to 
it, and delivering it from the tyrannical yoke of concupiscence, is in itself 
perfectly correct, but, carried beyond its legitimate consequences, it becomes 
false and absurd. According to Budhists, the soul disentangled from all 
that exists, finds itself alone without any object it can adhere to ; folding 
itself up into its own being, it remains in a state of internal contemplation,, 
destitute alike of all active feelings of pleasure and pain. This doctrine 
was known in the time of Budha, as far as the principle is concerned. The 
Eathees and other sages in those days, upheld it both in theory and prac- 
tice \ but on the consequences, the originator of Budhism came at issue 



120 



LEGEND OF THE BURMESE BIJJHa, 



by the ties of intimate friendship, having heard that their 
friend had shaved his head and beard, put on a yellow 
dress and become a Italian, said among themselves : Our 
friend has withdrawn from the society of men, given up 
all pleasures, and has Entered into the society of Rahans, 
There can be no doubt but the law of Wini 65 is most ex- 
cellent and sublime, and the profession of Eahan most 
perfect. Whereupon they came to" the place their friend 

with his contemporaries, and struck a new path in the boundless held of 
speculative philosophy. 

60. — The Wini is one of the great- divisions of Budhistic sacred writings. 
The Pitagat or collection of all the Scriptures, is divided into three parts, — 
the Thouts, containing the preachings of Budha, the Wini or book of the dis- 
cipline, and the Abidama or the book of Metaphysics. That compilation is 
supposed to embody the doctrines of Budha in a complete manner. These 
books have not been written by Budha himself, since it is said of him that 
he never wrote down anything. The first Budhistic compositions were cer- 
tainly written by the discipL s of Tina, or their immediate successors. But 
there arose some disputes among the followers of Budha, as to the genuine- 
ness of the doctrines contained in the various writings published by the 
chief disciples. To settle the controversy, an assembly or council of the 
most influential members of the Budhistic creed, under the presidency of 
Kathaba, was hold about three mouths after (iaudama's demi.se. The writ- 
ings regarded as spurious were set aside, and those purporting to contain 
the pure doctrines of Phra, were collected into one body and' formed, as it 
were, the canon of sacred books. The matter so fir was settled for the 
time being, but human mind, when unrestrained by authority, acted in 
those days with the same result as it does in our own times. Various and 
different were the constructions put on the same text, by the expounders 
of the I budhistic law. All parties admitted the same books, but they dis- 
sented from each other in the interpretation. Some of the books hitherto 
regarded as sacred, were altered or rejected altogether, to make room for the 
works of new doctors. A great confusion prevailed to such an extent, th;i& 
an hundred years later, a second council was assembled for determining the 
authenticity of the real and genuine writings. A new compilation was 
made and approved of by the assembly. The evil was remedied ; but the 
same causes that had exercised so baneful an influence previously to the 
time of the second council, soon worked again and produced a similar result. 
Two hundred and thirty five years after Gaudama's death, a third council 
was assembled. The books compiled by the second council were revised 
and apparently much abridged and with the sanction of the assembled fa- 
thers, a new canon of scriptures was issued. The Pitagat in its present 
shape is regarded ps the work of this last assembly. All the books are 
written in the Pali or Magatha language. In the beginning of the fifth cen- 
tury of our era according to our author's computation, a learned man named 
Boudagautha, went to Ceylon and brought back to Burmah a copy of the 
collection of the Pitagat. Then he introduced into this country the alpha- 
bet now in use, and translated in the vernacular a portion of the scriptures. 
This important subject shall receive, hereafter, fuller developments. 



LEGEND OF THE BURMESE 



121 



resided in, prostrated before him, as usual in such cir- 
cumstances, and sat down at a respectful and becoming 
distance. Ratha took them before Budha, praying him to 
deliver to those, who had been his friends in the world, 
the same instructions he had received from him. Gau- 
dama willingly assented to his request and forthwith be- 
gan to explain to them the nature and abundance of mer- 
its, derived from almsgiving. He initiated them into the 
knowledge of the chief precepts and observances of the 
Hw. These young hearers received with a cheerful 
heart, his instructions and felt within themselves an un- 
known power, dissolving gradually all the ties that had 
hitherto retained them in the world of passions. De- 
lighted at remarking so good dispositions in those young 
men, Gaudama explained to them the higher doctrine of 
the four great and fundamental truths which lead to per- 
fection. 65 Kbis) When the preaching was over, they ap- 
plied for and obtained the dignity of Rahans. There 
*vere at that time eleven Rahandas in the whole world, 

t>b (bis.) The four principles or truths so often alluded to, in the course 
of this work, ought to be well understood, in order to get a clear insightinto ■ 
the system under consideration. These four truths are as follows : — 1. 
There are afflictions and miseries attending the existence of all beings. 2. 
There are passions and, in particular, concupiscence, which are the causes 
of all miseries. 3. There is Neibban which is the exemption of all passions, 
and consequently the deliverance from all miseries. 4. There are the four 
■ways or high roads leading to Neibban. Here is the summary of the sub- 
lime knowledge and transcendent science possessed by a Budha : these four 
fundamental truths, form the four features ©r characteristics of his law : 
they safely guide man in the way to deliverance. The Budhist sage, who 
longs to become perfect, must study with attention the position of all beings 
in this world, survey with a patient attention their diversified condition, 
and fathom the depth of the abyss of miseries in which they are miserably 
sunk. A vague, general and superficial knowledge of these miseries, is insuf- 
ficient to create that perfect acquaintance with human wretchedness. He 
ought to examine one after the other, those series of afflictions, until he 
feels, as it were, their unbearable weight pressing over his soul. This first 
step having been made by the means of reflection, meditation and expe- 
rience, the sage standing by the side of all miseries that press down all the 
beings, as a physician, by -the bed of a patient, enquires into the cause of such 
an awful moral disorder. He soon discovers the generating causes of that 
universal distemper : they are the passions m general, or rather to speak 
more in accordance with Budhistic expressions, concupiscence, anger and 
ignorance being the springs all demerits flow from, are the impure sources 
^•herefrom originate all the miseries and afflictions this world is filled with.. 
17 



122 



LEGEND OF THE BURMESE BUDHA. 



Fifty other young men of good descent, who had been 
the companions of Katha, while in the world, having 
heard that their friend had left the world, put on the yel- 
low garb and become Rahan, said to each other : The 
law which our friend listened to, may not be a bad one ; 
the profession he has entered into may not be as despi- 
cable as many people are wont to assert. They resolved 
to judge for themselves and to be eye witness to all that 
had been said on the subject. They set out for the mo- 
nastery Hatha was living in, came into his presence, paid 
their respects to him, and stopped at a proper distance in 
a respectful posture. Eatha led them to his great teach- 
er, humbly craving for his former friends, the same favor 
he had done to him. Budha graciously assented to the 
request, and imparted instruction to his young hearers, 
with such a happy result, that they instantly applied for 
admittance to the dignity of Eahans. This favor was 
granted to them. The total number of Eahandas was 
thereby raised to sixty one. 

On a certain day Gaudama called his disciples into his 
presence 66 and said to them : Beloved Eahans, I am 

'1 'he destruction of those passions is the main and great object he has in 
view. He therefore leaves the world aud renounces all pleasures anil 
worldly possessions, in order to extinguish concupiscence : he practices pa- 
tience under the most trying circumstances, that anger may no longer have 
any power over him ; he studies the law and meditates on all its point-*, in 
order to dispel the dark atmosphere of ignorance by the bright light of 
knowledge, 

Having advanced so far. the sage has not yet reached the final object of 
his desires, he has not yet attained to the end he anxiously wishes to come 
to. He is just prepared and qualified forgoing in search of it. Neibban, 
or the absolute exemption and permanent deliverance from the four causes 
productive of existence, or of a state of being, is the only thing he deems 
worthy to be desired and earnestly longed for. The sage perceiving such a 
desirable state, sighs after it with all the powers of his soul. Neibban is to 
him what the harbor is to the storm beaten mariner, or deliverance to the 
worn out inmate of a dart: dungeon. But such a happy state is, as yet, at 
a great distance : where is the road leading thereto ? This is the last 
truth the sage has to investigate. The four roads to perfection are opened 
"before him. These he must follow with perseverance : they will conduct 
irm to Nerbban. They are a perfect belief, &■ perfect reflection, a perfect uss 
-ttf speech, and a perfect conduct. 

66. — Budha havieg trained up his disciples to the knowledge of his dfbc- 
feiues as well as to the practice of his ordinances, elevates them to- the dig- 



LEGEND OF THE BURMESE BUDHA. 



exempt from the five great passions which like an im- 
mense net, encompass men and Nats. You, too, owing 
to the instructions you have received from me, enjoy the 
same glorious privilege. There is now incumbent on us, 
a great duty, that of labouring effectually in behalf of 

nity of preachers, or to be more correct, makes them fellow labourers in the 
arduous task of imparting to mankind the wholesome knowledge of saving 
truths. An unbounded field is opened before him : the number of beings 
who are designed to partake of the blessings of his doctrines, is incalcula- 
bly great. His own efforts will not prove adequate to the difficulties such, 
a. mighty undertaking is encompassed with : he adjoins to himself fervent 
disciples, that have reached all but the farthest limit of perfection, by the 
thorough control they have obtained over their passions : he considers 
them as instruments well fitted for carrying into -execution his benevolent 
■■designs, and entrusts them with the mission he has entered upon. By adopt- 
ing such a -step, the wise founder of Budhism establishes a regular order of 
men whom he commissions to go and oreach to all living creatures, the 
doctrines =they have learnt from him. The commission he imparted to 
them, was evidently to be handed down to their successors in the same of- 
fice. He may now die, but he is sure that the work he has begun, shall be 
carried on with zeal and devotedness, by men who have renounced the 
world and given up ail sorts of enjoyments that they might engage in the 
great undertaking, with a heart perfectly disentangled from all ties and im- 
pediments of any description. 

In entrusting his disciples with. the. important duty of teaching mankind, 
'Budha, obeying the impulse of his universal charity, desires them to go ail 
.over the world and preach all the truth to all mortals. He distinctly 
charges them to announce- openly and unreservedly «*IL that they have heard 
from him. In these instructions, the plan of Budha is clearly laid down, 
.a-ad the features of the mission he assumes, distinctly delineated. His ob- 
ject is to spread his doctrines all over the world and to bring all beings un- 
der his moral sway. He makes no distinction between man and man, na- 
tion and nation. Though by birth, belonging to a high caste, he disregards 
at once those worldly barriers whereby men are separated from each other, 
and acknowledges no dignity but that which is conferred by virtue. Bold, 
indeed, was the step that he took in a country where the distinction of caste 
is so deeply rooted in the habits of the people, that all human efforts have, 
hitherto, proved abortive m destroying it. :It has already been hinted in a 
■foregoing note, that Gaudama placed himself on a new ground, in opposition 
to the Brakminical doctrines. He doubtless, cautiously avoided to wound 
directly the feelings of his antagonists, but at the same time, he adroitly 
sowed the seed of a mighty revolution, that was to change, if left to grow 
freely, the face of the Indian Peninsula. His doctrine wore two character-' 
istics, that were to distinguish it essentially from that of his adversaries, it 
was popular and universal, whereas that of his opponents was wrapped up 
in a mysterious obscurity, and unfolded completely but to a privileged caste. 
Another great difference between the two systems is this : Budha paid lit- 
tle attention to the dogmatical portion of religion, but laid the greatest 
stress on morals. The dogmas are few and little insisted on. He aimed at 
correcting the vices of the heart, but little attended to redress the errors of 
th* mind. 



124 



LEGEND OF THE BURMESE BUD HA, 



men and Nats, and procuring to them, the invaluable 
blessing of the deliverance. To the end of securing more 
effectually the success of such an undertaking, let us part 
with each other and proceed in various and opposite di- 
rections, so that not two of us should follow up the same 
way. Go ye now, and preach the most excellent law, 
expounding every point thereof and unfolding it with care 
and attention, in all its bearings and particulars. Ex- 
plain the beginning, the middle and the end of the law, 
to all men, without exception ; let every thing respecting 
it, be made publicly known and brought to the broad 
daylight. Show, now, to men and Nats the way leading 
to the practice of the pure and meritorious works. You 
will meet, doubtless, with a great number of mortals, not 
as yet hopelessly given up to their passions, and who will 
avail themselves of your preaching for reconquering their 
hitherto, forfeited liberty, and freeing themselves from the 
thraldom of passions. For my own part, I will direct 
my course towards the village of Thena, situated in the 
vicinity of the solitude of Ooroowela. 

At that time the wicked Nat Manh came into the pre- 
sence of Budha and tempted him in the following man- 
ner. Men and Nats, said he, have the five senses ; 
through those five senses, passions act upon them, en- 
Compass their whole being, and finally keep them bound 
up with the chains of an unresistible slavery. As to you, 
Hahan, you are not an exception to that universal condi- 
tion, and you have not yet outstepped the boundaries of 
my empire. Phra replied : O vile and wretched Nat ! 
I am well acquainted with the passions men and Nats are 
subjected to. But I have freed myself from them all, and 
have thereby placed myself without the pale of your em- 
pire : you are at last vanquished and conquered. Manh 
yet undismayed replied : O Rahan, you may be possess- 
ed with the power of fiying through the air ; but even in 
that condition, those passions which are inherent in the 
nature of mortal beings will accompany you, so that you 
Cartnot flatter yourself of living without the boundaries of 



L EGEND OF THE BURMESE BUD MA. 



125 



my empire. Phra retorted : wicked Nat, concupis- 
cence and all other passions I have stifled to death in me, 
so that you are at last conquered. Manh, the most 
wretched among the wretched, was compelled to confess 
with a broken heart, that Phra had conquered him and 
he instantly vanished away. 

Full of fervour in preaching the law, the Pahans saw 
themselves surrounded with crowds of converts, who ask- 
ed for the dignity of liahan. They poured in daily from 
all parts, into the presence of Budha, to receive at his 
hands, the much longed for high dignity. 67 Budha said 
to them : Beloved Rahans, it is painful and troublesome 

67. — In these new instructions delivered to the Rahans, Budha gives them 
the power of receiving into the ranks of the assembly, those of their con- 
verts who would prove foremost in understanding the law and observing its 
highest practices. He empowers them to confer on others, the dignity of 
Rahans, and admit them to the various steps that lead to that uppermost 
one. To observe uniformity in the reception of candidates to the various 
orders, Budha laid down a number of regulations embodied in the Kamba- 
wa, or book used as a sort of ritual on the days of admission of candidates, 
to the dignity of Patzins and Rahans. The contents of this small but in- 
teresting work may be seen in the notice on the order of Talapoius or Bud- 
hist Monks, inserted at the end of this volume. That the reader may have 
now an idea of the general purpose and object of these regulations, I will 
draw a slight outline of them. The candidate, who seeks for admission 
among the members of the order, has to appear before an assembly of Ra- 
hans, presided over by a dignitary. He must be provided with the dress of 
the Order, and a patta or the pot of a mendicant. He is presented co the 
assembly by a Rahan, upon whom devolves the import-ant duty of instruct- 
ing him on all that regards the profession he is about to embrace, and lead 
him throughout the ordeal of the ceremony. He is solemnly interrogated, 
before the assembly, on the several defects and impediments incapacitating 
an individual for admission into the order. On his declaring that he is free 
from such impediments, he is, with the consent of the assembled fathers, 
promoted to the rank of Patzin. But, ere he be allowed to take his place 
among his brethren, he is instructed on the four principal duties he will 
have to observe, and. warned against the four capital sins, the commission of 
which would deprive him de facto of his high and holy character, and cause 
his expulsion from the society. 

It is supposed that the candidate, previous to his making application for 
obtaining the dignity of Rahan, has qualified himself by study and a good 
life, for admittance among the perfect. By surrounding, with a display of 
ceremonies, the admission of candidates, into the ranks of the order, .the 
shrewd framer of those regulations intended to encircle the whole body, 
with a halo of dignity and sacredness, and at the same time to provide, as 
far as human wisdom allows, against the reception of unworthy postu- 
lants. 

Hitherto Budha had reserved to himself alone the power of elevating 



126 



LEGEND OF THE BURMESE BUDHA. 



both to you and to those who desire to be admitted into 
our holv brotherhood, to come from such a £reat distance 
to me. I now give to you the power of conferring the 
dignity of Patzin and Rahan, to those whom you may deem 
worthy to receive it. This is the summary way you will 
have to follow on such occasions. Every candidate shall 
have his hair and beard shaved, and shall be provided 
with the Tsiwaran of yellow color. These preliminaries 
being arranged, the candidate with the extremities of the 
Kowot thrown over his shoulders, shall place himself in 
a squatting position, his joined hands raised to the fore- 
head, repeating three times : I adhere to Budha., to the 
law. and to the assembly of the perfect. 

Gaudama assembling again round him the Rahans, said 
to them : Beloved Kalians, it is owing to my wisdom, 
aided by constant reflection and meditation, that I have 
at last reached the incomparable state of Arahatapho ; 
endeavour ye all, to follow my example and arrive at 
last, to the same state of excellence and perfection. 

The vile and wretched Nat Manh appeared again be- 
fore Budha, striving to tempt him in the same manner as 
before. Budha discovering the snares laid down by the 
tempter, returned the same reply. Finding himself dis- 
covered, Manh vanished from his presence.. 

hearers or converts to the dignity of Kalians ; now he hands down to his 
disciples that power and bitis them to use it. as.tU&y had seen him do, in 
behalf' of those whom they deem worthy applicants, he has established a 
Society and striven to infuse into it all the elements necessary, for keeping 
it up hereafter, and securing its existence ajid immanency. He sets up a 
kind of -ecclesiastical hierarchy, which is to be perpetuated, during the ages 
to come, by the same means and power that brought it into existence. 

Having put such a power into the hands of his disciples, Budha >very pro- 
perly exhorts them to emulate him, in his efforts for becoming perfect. He 
sets himself as a pattern of perfection, and bids them all to imitate the ex- 
amples he places before them. He shows briefly to them by what means he 
has attained the state of Arahatapho, ami stimulates them to the adopting 
of similar means. The word Arahatapho is composed of two words — Ara- 
bat, which means perfect, and pho or phola, as the orthography indicates, 
which mean.'* reward, merit. The state of Arahatapho is that in which a 
man enjoys the merits or reward of perfection, which he has reached by th« 
practice of virtue, ami particularly the acquirement of wisdom or knowledge 
of the highest points of the law. It is used often in opposition to the word 
^rahatamegata, which signifies the ways or roads leading to perfection 



LEGKSt) Of THE BURMESE BUDHA. 



127 



Having spent his first lent 68 in the solitude of Migada- 
won, Phra shaped his course in the direction of the forest 

68. — I have translated by lent the Burmese expression Watso, which is 
but the Pali term Wasa, Burmanised. The word lent which has been 
adopted, is designed to express not the real meaning of Wasa, but to convey 
to the reader's mind, the idea of a time devoted to religious observance*, 
"Wasa means a season, but it is intended to designate the rainy season, 
which in those parts of the Peninsula, where Budha was residing begins in 
the month of July and ends in that of November. During that period, the 
communications between villages and towns are difficult, if not impossible. 
The religious mendicants were allowed in former times, very likely from the 
very days of Budha, to retire into the houses of friends and supporters, from 
which they went out occasionally for begging their food. In the beginning, 
those who were admitted in the society, did not live in community as it has 
hereafter been done in those countries where Budhism has been of a long 
time, in a nourishing condition. They were allowed to withdraw into soli- 
tude and lead an ascetic life, or to travel from one place to another, for 
preaching the law and making converts. This work could not be well done 
during the rainy season. Hence the disciples, when as yet in small number, 
gathered round their master during that period to hear instructions from 
him, and practice virtue under his immediate superintendence. They lived 
with him during all the time the rainy season lasted. This was called, to 
spend the season. In the course of this legend, the same expression is of- 
ten met with. It is said to Budha that he spent a season in such a place, 
another, in another place, to indicate that he staid in one place during the 
rainy season, which precluded the possibility of doing the duties of an itiner- 
ant preacher. 

When the religious order became regularly constituted, and the basis it 
was to stand on, was fairly laid down, the ever increasing number of mem- 
bers made them feel the want of secluded places, where they could live in 
community, and, at the same time, quite retired from the world. Houses or 
monasteries were erected for receiving the pious Rahans. The inmates of 
those dwellings lived under the direction of a superior, devoting their 
time to study, meditation and the observances of the law. They were al- 
lowed to go out in the morning very early, to beg and collect the food they 
wanted for the day. Such is the state the Religious are living in up to our 
own time, in Burmah, Ceylon, Thibet, Siam, and in the other countries 
where Budhism has been firmly established. 

The religious season or lent, lasts three months. It begins in the full 
moon of Watso (July) and ends at the full moon of Thadinkiout (October.) 
The keeping of the season in Burmah is as follows : On the days of the 
new and full moon, crowds of people resort to the pagodas, carrying offer- 
ings of flowers, small candles, oil, &c. A great many are found to spend the 
night in the bungalows erected chiefly for that purpose in their immediate 
vicinity. Women occupy bungalows separated from those of men. It must 
be admitted that there, as in churches, they far outnumber men. On such 
occasions, religion appears to be rather the pretext, than the real object of 
such assemblies. With the exception of old men and women who are heard 
to converse on religious topics, and lepeat some parts of the law. or recite 
some praises in honor of Budha, the others seem to care very little for reli- 
gion. The younger portion of the weaker sex freely indulge in the pleasure 
of conversation It is quite a treat to them, to have such a fine opportune 



128 



LEGEM) OF THE BURMESE BUDHA, 



of Ooroowela. On his way to that place, he stopped for 
a while in a jungle $ and sat under a tree, to enjoy some 
rest under its cool shade. At that time thirty young no- 
blemen had come to the jungle to indulge in sports and 
divertisments. Each of them had brought his wife, with 
the exception of one, who, having no wife, was accompa- 
nied by a harlot. During the night, the harlot rose up 
unperceived, picked up the best articles belonging to the 
parties, and carrying them with her, took to her heels 
through the dense forest. In the morning, the thirty 
young noblemen rising up, soon perceived the havock 
made in the richest articles of their dress, and set out in 
search of her whom they suspected to have done the mis- 
chief. They came by chance to the spot where Gauda- 
ma was sitting in a cross-legged position, and inquired 
from him whether he had seen a woman passing by. 
Budha said to them : What is the best and most advan- 
tageous thing, in your opinion, either to go in search of 
yourselves or in search of a woman 1 They replied, of 
course it is preferable to look after ourselves. If so, re- 
plied Budha, stay with me for a while ; I will preach my 
law to you, and with its help, you will arrive to the 



ty of giving a full scope to their talkative powers. During that season the 
pious faithful are charitably inclined to bestow alms on the Rahans. All 
the necessaries of life pour with abundance and profusion into the monas- 
teries. Besides alms giving and resorting to the Pagodas, some fervent lay- 
men practice abstinence and fastings to a certain extent ; these however, 
are but few. During that period, the Budhist recluses are often invited to 
go to certain places, prepared for the purpose, to preach the law to and re- 
ceive alms from, crowds of hearers who are gathered thither on such occasions. 
Talapoins are generally seated on an elevated platform, facing the congre- 
gation ; they keep their large fans before the face, through modesty, to save 
themselves from the danger of looking on some tempting object. They re- 
peat in chorus certain passages of the life of Budha, enumerate the five 
great precepts and other observances of the law. The whole preaching is 
generally going on in Pali, that is to say, in a language unknown to the con- 
gregation. When they have done their duty, they withdraw, followed by a 
great number of their disciples, carrying back to the monasteries, all the of- 
ferings made by the faithful. It happens also, although but seldom in our 
days, that some fervent Recluses withdraw during the whole or a part of 
the lent season, into solitary places, living by themselves, and devoting all 
their time to reading the books of the law, and meditating on the most im- 
portant points and maxims of religion. 



LEGEND OF THE BURMESE BUDHA. 



129 



knowledge of self, and thence to perfection. They cheer- 
fully assented to his request, listened attentively to his in- 
structions, and obtained the state of perfect believers, but 
in various degrees, according to their respective disposi- 
tions. They gave up the habit of drunkenness they had 
hitherto indulged in, and preserved in the observance of 
the five great precepts. 

[It is to be remarked, adds the Burmese translator, 
that this happy result was secured to the fortunate hear- 
ers, by the influence of good works, made during former 
existences. G0 ] 

69. — The remarks of the Burmese translator afford me the opportunity 
of explaining one of the leading tenets of the Budhistic creed. All beings 
iti this world are submitted to the double influence of their merits and de- 
merits. The good influence predominates when the sum of merits surpasses 
that of demerits, and it is superseded by the latter, when the coutrary takes 
place. This principle once admitted, Budhists explain the good or evil that 
befalls every individual, in any state of existence soever. Is a man dead, he 
is attended on his way to another state of being, both by his merits and de- 
merits, who like two inseparable companions, follow him whithersoever he 
goes. Should the sum of demerits prove greater, he is forced into hell, or 
into some other state of punishment, to bear sufferings proportionately to 
his offences, until he has fully paid off his debt, or, to speak the language of 
Budhists, until the sum of his demerits be quite exhausted. If on the con- 
trary, at the moment of his death, the influence of merits be the strongest, 
he is directed into a state of happiness, pleasure and enjoyment, say m one 
of the seats of Nats or Brahmas, and remains there as long as lasts the ac- 
tion of the good influence. When it is over, he comes again into the abode 
of man or in a state of probation, when he has to labor anew for amassing 
new and greater merits, that will hereafter entitle him to a higher reward, 
than the one he had previously enjoyed. From the foregoing observations 
it is evident that the idea of a Supreme being, rewarding the good and pun- 
ishing the wicked, is carefully excluded, and all foreign interference on this 
subject, entirely done away with. Another conclusion flowing from the 
same source, is that there is no eternity of reward or punishment, but both 
last for a longer or shorter period, in proportion to the sum of merits and 
demerits, and consequently to the power of each respective influence. 

It may be asked what becomes of the sum of demerits and its consequent 
evil influence whilst the superior good influence prevails ? The sum of de- 
merits remains all the while, entire and undiminished ; the operation of the 
evil influence is suspended and has no power whatever, its own being cheek- 
ed by a greater one. But the sum of merits being exhausted and its inher- 
ent action at an end, the opposite one is set at liberty, and acts on the indi- 
vidual, proportionately to its olvn strength, and lasts until it is all exhausted 
As man can never be without some merits or demerits, good or bad deeds, 
lie must be either in a state of reward or punishment ; this is, if I may say 
so, the mainspring that moves all beings into the whirpool of countless 
existences, wherein they meet happiness or unhappincss according to their 
18 



130 LEGEND or TIIL BUHMESE Bl DHA. 

Gaudama basing' so happily completed the conversion of 
those young noblemen, rose up and continued his journey 
in the direction of the forest of Ooroowela. At that time, 
there were three distinguished and far famed teachers 
that presided over a vast number of Rathees or disciples 
leading an ascetic life. They were named Ooroowela 
Kathaba, Nadi Kathaba and Gaya Kathaba. The first 
had under him live hundred disciples, the second, three 
hundred ; and the third, two hundred. Budha went up 
to the monastery of Ooroowela Kathaba, and said to him : 
I carry but a few articles with me, and need but a small 
place to rest in ; I beg of you to be allowed to spend the 
night only, in your kitchen. Kathaba answered : Since 
you have so few things with you, I willingly allow you to 
accommodate yourself in the best way you can, in the cook- 
room. "But 1 must inform you that the Naga guardian of 
the place, is an animal of a very wicked temper, power- 
fully strong and having a most deadly venom. I fear not 
the Naga, replied Budha? T am well satisfied with your 
allowing me a place in the cook-room. Whereupon he 
entered into the kitchen, sat down in a cross-legged posi- 

deserts. The being that tends strongly and perseverautly, through his va- 
rious existences, towards perfection, weakens gradually and finally destroys 
in himself the law of demerits ; he ascends steadily the steps of the ladder 
of perfection, by the practice of the highest virtues. Having reached its 
summit, there is no more reason for his going through other existences, and 
he steps at once into the state of Neibban. 

With the above principle, Budhists account for all the various phases of 
human existence, Is a child born from rich, great and distinguished pa- 
rents ? L)oes he become a wealthy and powerful man 1 Does he become a 
king or a nobleman ? &c. — he is indebted for all that, to merits acquired 
during former existences. Is another child born in a low, poor and wretch- 
ed condition ? Is he born with bodily or intellectual defects and imperfec- 
tions, \c. 1 His former Cements are the principle and cause of all his 
subsequent misfortunes. 

The doctrine of merits and demerits, and of their concomitant influences 
has been fully illustrated in the person of Budha himself during his former 
existences. He said of himself to his disciples that he had passed, "with va- 
rious fortune, through the range of the animal kingdom, from the dove to 
the elephant that, being man, he had been often into hed, and in various 
positions of riches and poverty, greatness and meanness, until by his migthy 
efforts, he at last freed himself from all evil influence and reached his pre- 
sent state of perfection He is supposed to have related to his disciples, on 
different occasion?, five hundred and ten of his former existences. 



r.r.m-.sn of the Burmese budha. 



131 



tion, and keeping his body in an erect posture, remained 
absorbed, as it were, in tbe deepest contemplation. The 
Naga soon appeared, and irritated at seeing that a stran- 
ger presumed to remain in a place committed to his care, 
resolved to drive out the intruder. He began to vomit 
a cloud of smoke which he directed to the face of the 
stranger, Bndha said to himself: I will do no harm to that 
Naga ; I will leave intact his skin, flesh and bones ; but I 
will conquer him with the very same weapons he uses 
against me. Whereupon he emitted by his own power, 
such a volume of thick smoke as soon to silence his ad- 
versary and oblige him to have recourse to more effectual 
means of attack. He vomitted. out burning flames. Phra 
opposed flames far more active and destructive than those 
of the Naga. They shone forth with such an uncommon 
brightness as to attract a number of Kathees, who stood 
motionless, admiring the beautiful countenance of Budha 
and wondering at his matchless power. The Naga van- 
quished, gave up the contest, and left to Budha, undis- 
puted, the possession of the cook-room during the whole 
night. In the morning, opening his patta, Phra thrust in 
the terrified Naga and brought it to Ooroowela Kathaba, 
who surprised at the power of the stranger, said : This 
Kahanda cannot as yet be compared to me. He desired 
him to stay in his monastery, promising to supply him 
with food as long as he would be with him. Phra ac- 
cepted the proffered invitation, and fixed his residence in 
the midst of a grove little distant from the cell of Katha- 
ba. Whilst he was there, four chiefs of Nats of the sear 
of Tsadoumaritz, came at midnight to the spot where rest- 
ed Phra. They were very handsome, and a bright hue 
encompassing their bodies, filled the grove with a res- 
plendent light. Kathaba surprised, came to Budha and 
said to him : Great Bahan, the hour of taking your food 
is at hand; your rice is ready, come and eat it How is 
it that at midnight, there was such an uncommon splen- 
dour ? One would have thought that the whole forest in 
the nighbourhood, was lined with immense fires spread- 



132 



LEGEND OF THE BUHMESE BUDHA. 



ing a blaze of light. Phra answering said : This wondejc 
was caused by the presence of four chiefs of Xats that 
came to visit me and hear my preachings. Kathaba said 
to himself : Great, indeed, must be the virtue of this Ra- 
han, since Nats come to see him and acknowledge Mm 
for their teacher. He is not yet, however, my equal. 
Budha ate his rice and went back to the same place. 

On another occasion, in the middle of the night, the 
chief of Thagias came to the grove of Budha, and by his 
power, caused a flood of light, similar to that produced 
by a thousand lighted fires, to pour its effulgent rays in 
every direction. On the morning, Kathaba went to the 
great Rahan inviting him to come and eat his rice. 
Meanwhile he asked him the reason of the wonderful 
light that had been kept up about from midnight until 
morning, which surpassed in brilliancy that which had 
been seen on a former occasion. Phra told him that he 
had been visited by the chief of Thagias, who came for the 
purpose of hearing his instructions, Kathaba thought 
within himself : great indeed is the glory and dignity of 
this Rahan, but he is not as yet a Rahanda. Phra ate 
his food and continued to stay in the same grove. 

On another occasion, at the same late hour, Phra re- 
ceived the visit of the chief of Brahmas. The flood of light 
that was sent forth by his body, surpassed in effulgent 
splendor, all that had been seen. Kathaba came as usual 
in the morning, to invite the great Rahan to come and 
take his food, requesting him, at the same time, to inform 
him of the cause of the great wonder that had just taken 
place. Phra told him that the chief of Brahmas had 
waited upon him, to listen to his preachings. Kathaba 
wondered the more at the dignity of this great Rahan, who 
attracted round him so eminent a visitor. But he said 
within himself : This Rahan is not yet a Rahanda that 
can be compared to me. Phra partook of his food and 
continued his stay in the same grove. 

On a certain day, the people of the country had pre- 
pared offerings on a large scale to the presented to Ka- 



LEGEND OF TTfF BURMESE BCDH A. 



thaba. On hearing this welcome news, the Bathee 
thought within himself as follows: The people are dis- 
posing everything for making large offerings to me. Tt 
is as well this Rahan should not be present on the occa- 
sion. He might make a display of his power in the pre- 
sence of the multitude, who, taken up with admiration 
for his person, would make great offerings to him, whilst 
I would see my own decrease in a comparative propor- 
tion. To morrow, I will do in such a way, as to prevent 
the great Ilahan from being present. Budha discovered 
at a glance, all that was going on in Kathaba's mind. 
Unwilling to offer any annoyance to his host, he carried 
himself to the island of Ootoogara, where he collected his 
meal which he came to eat on the banks of the lake 
Anawadat. He spent there the whole day, and by his 
miraculous power, he was back to his grove, at an early 
hour, on the following day. The Eathee came, as usual, 
to invite him to partake of his meal that was ready, and 
inquired from him why he had not made his appearance 
on the day previous. Budha without the least emotion 
that could betray an angry feeling, related to Kathaba all 
that had passed in his mind, and informed him of the 
place, he had been to. Kathaba astonished at what he 
heard, said to himself: The knowledge of this Rahaii is 
transcendant indeed, since he is even acquainted with the 
thoughts of my mind — his power too, is wonderfully 
great ; but withal, he is not as yet a Eahanda comparable 
to me. Budha having eaten his meal, withdrew to his 
grove. 

On a certain day, Budha wished to wash his dress. A 
Thagia knowing the thought that occupied his mind, dug 
a small square tank, and approaching him, respectfully 
invited him to wash therein his tsiwaran. Budha then 
thought : where shall I find a stone to rub it upon ] The 
Thagia having brought a stone, said to him : illus- 
trious Phra, here is a stone to rub your tsiwaran on. He 
thought again : where is a proper place to dry it upon I 
The Nat that watched the tree Yekada, caused it to bend 



134 



LEGEND or THE BURMESE B EDIT A. 



its branches, and said : My lord, here is a fit place to 
hang up your tsiwaran. He thought again : where is a 
fit spot to extend my clothes upon ? The chief of Thagias 
brought a large and well polished stone and said : O illus- 
trious Phra, here is a fit place to lay your tsiwaran upon. 
On the morning Kathaba repaired as usual to his guest's 
place to invite him to take his meal. Surprised at what 
he perceived, he said to Budha : O Rahan, formerly there 
were here neither tank, nor stone ; how is it that they 
are here now ? How is it, again that the tree Yckadat is 
now bending down its branches 1 Phra related then to the 
"Rathe e all that had happened, informing him, that the 
chief of Thagias and one Nat had done all those works 
for him, and ministered to all his wants. Kathaba, more 
than before, wondered at the great virtue and surpassing 
excellency of the great Rahan; but he persisted in his 
former opinion that the great Rah an was not a Rahanda 
that could equal him. Budha having taken his meal, re- 
turned to his grove. 

On another occasion, the Rathee went to Budha' s place, 
to invite him to come and partake of his meal. Very 
well. said Budha, T have a small business to do now 7 , 20 
before hand, and I will follow you a few moments hence. 
Whereupon Kathaba went back to his cell. As to Phra 
he went to pluck a fruit from the jambu tree, and arriv- 
ed at the eating place, before Kathaba could reach it. 
The Rathee on arriving thither, was quite surprised to 
find Phra already waiting for him. How is this, said he 
with an unfeigned feeling of surprise, and by what way 
did you come and contrive to arrive here before me % 
Phra said to him : After your departure, I plucked one 
fruit from a jambu tree, and yet I have reached this spot 
sooner than you. Here is the fruit I have brought. It 
is as full of flavor as it is beautiful ; allow me to present 
you with it, that you may eat it O ! no, great Rahan, 
replied the Rathee, it is not becoming that I should eat 
it, but rather keep it for yourself. He thought within 
himself : wonderful is indeed the power and eminent ex- 



LEGEND or THE BURMESE BUUTIA. 



13o 



celleney of that great Rahan ; but be is not as yet a Ka- 
lian that can be assimilated to me. Phra ate his rice and 
returned to his grove. 

On another day, Phra gave a fresh proof of his mira- 
culous power, by bringing to Kathaba one mango fruit, 
plucked from a mango tree growing near' the jambu tree, 
and so went on for several days, bringing fruits that grew 
at the extremity of the southern island. On another day, 
Phra ascended to the seat of Tawadeintha, and brought 
therefrom a beautiful water lily, and yet arrived to the 
place where his meal was ready, before Kathaba himself. 
The latter, quite amazed at seeing a flower from the Nat 
country, thought within himself : wonderful, indeed, is the 
power of that great Rahan who has brought here, from 
the seats of Nats, a beautiful lily, in such a short space of 
time ; But he is not as yet equal to me. 

On a certain day, the Rathees were busy in splitting 
lire-wood. They got a large log of wood upon which 
their united efforts could make no impression. Kathaba 
thought within himself: the great Rahan is gifted with 
mighty power ; let us try him on this occasion. He de- 
sired Gaudama to split the hard log. Gaudama split it 
in a moment, in five hundred pieces. The Rathees then 
tried to light up the fuel, but they could not succeed. 
Kathaba requested his guest to come to their assistance. 
In an instant, the five hundred pieces were set in a blaze, 
and presented the terrifying sight of five hundred large 
fires, The Rathees begged the great Rahan to extinguish 
those fires which threatened a general conflagration. 
Their request was iiistantaneouslv granted ; the five hund- 
red fires were extinguished. 

During the cold season in the month of January, and 
February, when there falls a heavy cold dew, the Ra- 
thees amused themselves in plunging and swimming in 
the river Neiitzara. Phra caused five hundred fires to 
blaze out, on the banks of the river. The Rathees com- 
ing out of the stream, warmed themselves by the side of 
those fires. They all wondered at the astonishing power 



136 LEGEND OE THE BURMESE BUDHA. 

of the great Rahan. But Kathaba persisted in saying 
that he was not a Rahanda like him. 

On a certain day, a great rain poured in a torrent, so 
that the water overflowed all the country, but it did not 
reach the spot Gaudama stood upon. He thought with- 
in himself: It is good that I should create a beautiful 
dry road in the midst of the water. He did so. and walk- 
ed on the dry road, and clouds of dust rose in the air. 
Kathaba. much concerned regarding the fate of his guest, 
took a boat and with the assistance of his disciples, pull- 
ed in the direction of Budha's o-rove : but what was 
their surprise, when reaching the spot, they found instead 
of water, a firm dry road, and Budha calmly walking to 
and fro. Is it you, great Rahan, cried Kathaba, whom 
we see here? Yes. replied Gaudama, it is I, indeed. He 
had scarcely returned this answer, when he rose in the 
air and stood for a while above the boat. Kathaba 
thought again within himself: great indeed must be 
the perfections and attainments of the great Rahan, since 
water even cannot harm him, but he is not yet a Rahan- 
da like me. Phra who knew what was taking place in 
Kathaba's mind, said to himself: There is a long time that 
this Rathee is thinking within himself : This Rahan is 
great, but I am still greater than he ; it is time now that I 
should inspire him with fear and surprise. Addressing Ka- 
thaba, he said : Rathee, you are not a Rahanda, that has 
arrived to the perfection of Arahat ; you have never per- 
formed the meritorious actions of the four ways to perfec- 
tion ; you are not, therefore, a Rahanda. But I have, 
during former existences, carefully attended to those 
practices which have enabled me to reach perfection, 
and finally obtain the Budhaship. Astonished at such 
an unexpected declaration, Kathaba humbled himself, 
fell on his knees and prostrated at the foot of Budha, 
saying : Illustrious Phra, I wish to become Rahan under 
your direction. Phra replied : Kathaba, you have under 
you five hundred Rathees, go and inform them of all that 
has happened. Whereupon Kathaba went to the place 



LEGEND 01 THE BURMESE BUDHA. 



137 



where the Rathees had assembled, and said to them : 1 
wish to place myself under the direction of the great Ra- 
han. The five hundred Rathees told him that they 
were willing to follow his example, since he had been 
hitherto to them such an excellent teacher. They rose 
up and collecting their utensils, such as the twisted hairs, 
the forked staff, the hairy girdle, the honey nitre, &c, 
they flung them into the river, came, and prostrating at 
the feet of Budha. they craved admittance to the dignity 
of Rahans. 

Nadi Kathaba, seeing the utensils floating on the wa- 
ter, and carried down by the stream, called his followers 
and said to them : Some misfortune may have befallen 
my elder brother ; let us go and see what has happened. 
They were no sooner arrived, than Kathaba related to 
.them, all that had just taken place. Xadi Kathaba went 
forthwith to Budha's cell, attended by all his disciples. 
Falling all at the feet of Phra, they declared their readi- 
ness to become his disciples, and applied for the dignity 
of Rahan. Gaya Kathaba, who lived a little below the 
place of Xadi Kathaba, seeing on the surface of the wa- 
ter, the utensils of both his brothers' followers, floating 
in the direction of the stream, hastened, with his two 
hundred disciples, to the place of Ooroowela Kathaba. 
On his being informed of all that had occurred, he and 
his followers threw themselves at Gaudarna's feet, pray- 
ing for admittance into the order of Rahans. They were 
all admitted. The conversion of Ooroowela Kathaba was 
brought about by the display, on the part of Budha, of 
no less than three thousand five hundred and sixty won- 
ders.. 70 

70. — It lias been asserted in a former note, that the preachings of Budha 
were accompanied with miracles, for conferring an additional strength and 
an irresistible evidence to his doctrines. This assertion is fully corrobora- 
ted by all the particulars .attending the conversion of the three Kathabas and 
their disciples. On this occasion Budha met with the greatest amount of 
stubborn resistance from the part of Ooroowela Kathaba. There is no 
doubt but our great preacher resorted to every means of persuasion, to 
carry conviction to the mind of his distinguished hearer. He had, however, 
±o deal with a man full of his own merits and excellence, who thought, hi.nj- 



LEGEND OF THE BURMESE BUDEfA 



Chapter VII. 

Budhcfs sermon on the mountain — Interview of Budha and king Pim~ 
pathara in the vicinity of the city of Badzagio^ — Answer of Katha- 
ha to Budha/s interrogation — Instruct ion? delivered to thehing and 
his attendants — Solemn entry of Budha in Badzagio- — Donation 
of the Welowon Monastery to Budha — Convers-ion of Tliariputru 
and Mouhaian — The Bahans are keenly taunted by the people of 
Badzagio, 

Accompanied by Ms thousand followers, Fbra went to 
the village of Gayathitha. This Tillage stands cm the 

self far superior "to -everyone else : his best arguments proved powerless be- 
fore a self conceited individual, who was- used to give and not to receive in- 
struction, and was enjoying a far famed celebrity. Budha was compelled 1 
to resort to- his- unbounded power of working miracles, and with it, over- 
came, at last, the obstinate and blind resistance of the' proud Rathee. No- 
conquest had ever been so- dearly bought ; but it proved well worth the 
extraordinary efforts made to obtain it. Kathaba became one of the most 
staunch adherents of Budha, and one of the most fervent disciples who la- 
bored hard for the propagation of Budhism. He is the most celebrated in? 
all Budhistic works, and to his name is ever prefixed the distinguished? 
epithet of Maha, which means great. After Gaudama-s demise, he became 
the patriarch of the Budhists. By his care and exertions, a council of five 
hundred Rahans was assembled at Radzagio, under the reign of King Adza- 
t'atha, to condemn the unbecoming language used by some false, or imper- 
fectly taught converts-, who wished to- shake oft 1 , on many points, the autho- 
rity of Budha. 

In the episode of the three Katha'bas , conversion, the attentive reader 
^aunot fail to have observed one particular that throws some Tight on the 
position several heads- of the schools of philosophy, occupied in the days 
that saw the origin of Budhism. Those sages lived in retired places, far 
from the bustle and tumult of the world. It is probable that, at first, they 
were alone, or with but a few other individuals, who delighted in the same 
mode of life. Their time was entirely taken up with study and meditation-. 
The object of their studies and reflections was the boundless field of rneta^- 
physics and morals. Their diet was plain and their abstemiousness carried 
to a degree Hindu devotees and fanatics are alone capable of reaching. The 
fame of the proficiency of some of those individuals, in science and- virtue, 
soon attracted in their solitude, numbers of pupils, eager to place them- 
selves under the tuition and discipline of masters so eminent in every res- 
pect. The three Kathabas must have been celebrated throughout the 
country, since we find them at the head of so many disciples. Humility 
has never been the forte of the heathenish sages-, either in, or out of, India, 
Conceit and self esteem were fostered in their souls by the consciousness of 
their own superiority and excellence, by the praises lavished on them by 
their disciples, and not a little by the seclusion from society to which they 
•voluntarily resigned themselves. Spiritual pride, like a cunning foe, occu- 
pied in the heart, the place vacated by passions of a coarser nature and less 
delicate tinge. The conduct of the elder Kathaba fully bear* out the truth, 
and- correctness- of the above assertion, 



LFCiEXD OF THE BURMESE BFDHA. 



139 



bank of the river Gala, Close to it, there is a mountain 
resembling in appearance an elephant's head. On the 
top of the mountain, stands a large rock, wide enough to 
accomodate Budha and all his attendants. He ascended 
the mountain with his disciples, and having reached its 
summit, he sat down. Summoning all his disciples, he 
said to them : Beloved Bickus, all that is to be met with, 
in the three abodes of men, Nats and Brahmas, is like a 
burning flame. But why is it so ? Because the eyes are 
a burning flame ; the objects perceived by the eyes, 
the view of those objects, the feeling created by that 
view, are all like a burning flame. The sensations pro- 
duced by the eyes, cause a succession of pleasure and 
pain, but that pleasure and pain are, likewise, a burning 
lame. What are the causes productive of such a burn- 
ing I It is the fire of concupiscence, of anger, of ignor- 
ance, of birth, of death, of old age and of anxiety. Again, 
the ear is a burning flame ; the sounds, the perception of 
the sounds, the sensations caused by the sounds, are ail a 
.burning flame ; the pleasure or pain produced by the 
sounds, are too, a burning flame ; which k fed by the 
fire of concupiscence, anger, ignorance, birth, old age, 
>death, anxiety, tears, affliction and trouble. Again, the 
sense of smelling is a burning flame ; the odours, the 
preception of odours, the sensations produced by odours, 
are all a burning flame ; the pleasure and pain result- 
ing therefrom are but a burning flame, fed by concupis- 
cence, anger, ignorance, birth, old age, death, disquie- 
tude., tears, affliction and sorrow. Again, the taste is a 
burning flame ; the objects tasted, the perception of those 
objects, the sensations produced by them, are all a burn- 
ing flame, kept up by the fire of concupiscence-, anger, 
ignorance, birth, old age, death, anxiety, tears, affliction 
and sorrow. Again, the sense of feeling, the objects 
felt, the perception of those objects, sensation produced 
by them, are a burning flame ; the pleasure and pain re- 
sulting therefrom, are but a burning flame, fostered by 
.concupiscence, anger, ignorance, birth, old age, death? 



140 



LEGEND OF THE B'UUMESE 6Mi. 



anxiety, tears, affliction and sorrow. Again, the heart fe 
a burning flame, as well as all the objects perceived by 
it, and the sensations produced in it ; the pleasure and 
pain caused by the heart are, too. a' burning flame, kept 
up by the fife of concupiscence, anger, ignorance, birth/ 
old age, death, disquietude, tears, affliction and sorrow. 
Beloved Bickus, they who understand the doctrine I have' 
preached, and see through it, are full of wisdom and de- 
serve to be called my disciples. They are displeased 
with the senses, the objects of senses, matter, plsasure 
and pain, as well as with all the affections of the hearts 
They become free from coiicrtpiscence and therefore ex- 
empt from passions. They have acquired the true wis- 
dom that leads to perfection ; they are delivered a't o*nc# 
from the miseries of another birth. Having practised 
the most excellent Works, nothing more remains to be 
performed by them. They want no more the guidance 
of the sixteen laws, for tliev have reached far beyond 
fheift, 70 ^ 



70 (bis.) — The philosophical discourse of Budha on the mountain may be 
considered as the summary of his theory of morals. It is confessedly very 
obscure and much above the Ordinary level of human understanding. The 
hearers whom he addressed, were persons already trained up to his teach- 
ing, and therefore prepared for understanding such doctrines. Had he 
spoken in that abstruse style, to common people, it is certain he wtftlkl 
have missed his aim and exposed himself to the chance 1 of not being under- 
stood. But he addressed a select audience whose minds were fully capable 
of comprehending his most elevated doctrines. He calls his disciples Bic- 
kus, or mendicants,- to remind them of the st^te of voluntary poverty thtfV 
had embraced when they became his followers, and„to impress their minds 
with contempt for the riches and pleasures of this world. 

He lays down as a great and general principle that all that exists resem- 
bles a flame that dazzles the eyes by its brilliancy, and torments by its 
burning effects. Here appers the favorite notion of Budhism, that there is 
nothing siibstahtial and real in this world, and that the continual changes 
and vicissitudes we are exposed to, are the cause of paihTui sensations, 
Budha reviews the six senses (the heart according to his theory, is the seat 
of a sixth sense) in succession, and as they are the channels through which 
affections are produced on the soul, he compares to a burning flame, the 
organs of senses, the various objects of the action of senses, the results 
painful or agreeable produced by them. Hence he fulminates a general 
&nd Sweeping condemnation against all that exists, without man. The 
senses being the means through which matter influences the soul, share in 
the universal doom. Budha sets forth the causes productive of that burn- 
ing flame. They are, first, the three great and general principles of demer"* 



. i > -ksi) or THi: j'.rKMisr. BUDfl\, 



141 



Having thus spoken, Budha remained silent. His 
heaters felt themselves wholly disentangled from the 
trammels of passions, and disengaged from all affections 
to material objects, and they Who had been but Rahans, 
become Bahandas, 

Whilst the most excellent Phra Was enjoying himself 
in the place of Gayatllifha, he recollected that at the 
time he was but a Phralaohg, being near the mountain 
Pantawa, he had received from king Piuipathara an invi- 
tation to come to his OWn country and preach the law. 
Accompanied with his tho* inert Rahandas, he set out for 
the coftfltry of Radza°:io* IJ iving arrived at a small dis- 
tance from the rdyal city, h? werit to the Latti grove, 

its, viz : — concupiscence, anger and ignorance. In the book of Ethics, these 
three principles are explained at great length ; they are represented as the 
springs from which flow all other passion?..- Jn a lengthened digression, 
the author aims at simplifying the question", and endeavours to show, by a 
logical process that ignorance is the head source from Vvhich coucupisoeu.ee 
and passion take their rise, [t is, therefore, according to Bndhists, in the 
dark recess of ignorance that metaphysicians must penetrate, in order of 
discover the first cause of all moral disorders. Every being has his mind 
more or less encompassed with a thick raise that prevents him from seeing 
truth. He mistakes good for evil, right for wrong ; he erroneously clings 
to material objects that have no reality, no substance, no consistence : his 
passions are kept alive by his love or hatred of vain illusions The flame 
is, moreover, fed by birth, old age, death, afflictions, .f e., &c, which are as 
many foci wherefrom radiate out, on all surrounding objects, fires which 
keep tip the general conflagration, hut they play only a secondary action, 
dependent from the three great causes of all evils, just alluded to. What 
causes birth, old age and death; inquires the Bud hist 'I The law of merits 
and demerits, is the immediate answer to the question ; it might be added 
thereto, the .necessity of acquiring merits and gravitating towards perfec- 
tion. A man is born to innumerable succeeding existences, by virtue of his 
Imperfections, and that he might acquire fresh merits by the practice of 
virtue. By birth, a being is ushered into a new existence or into a new 
state, where the burning flame which is supposed to spread over all that 
exists, exercises its teasing and tormenting influences over him. Old age 
and death are tWd periods when a radical change operates over a being, and 
places him in a different .situation where he experiences the baneful effects 
of the conflagration. Blessed are they, says Budha, who understand this ; 
they are full of wisdom ; they become displeased with all passions and with 
all the things they act upon. The causes of existences being done away 
with, they have reached the terminus of all possible existences ; one step 
more and they find themselves placed beyond the influence of the power of 
attraction that retains forcibly all beings, in the vortex of existences, and 
brings them towards the centre of perfection ; they are de facto entering in- 
to the state of NeibbaQ. 



LEGEND Or TTIF. BUEMESE BT'DTTA, 



about three gawots from Radzagio, a place; planted with 
palm trees. The king having heard of his arrival, said 
to his people : The descendant of a long succession of 
illustrious princes, the great Rab.au Gaudama, has enter- 
ed into our country, and is now in the grove of palm 
trees, in the garden of Tandiwana. The happy news 
was soon reechoed throughout the country. The people 
said among themselves : The great Gaudama is come in- 
deed, He is perfectly acquainted with all that relates to 
the three states of men. Xats and Brahmas ; he preaches 
a sublime and lovely law ; the morals that he announces, 
are pure like a shell newly cleansed. Pimpathara plac- 
ing himself at the head of 120.000 warriors, surrounded 
by crowds of nobles and Pounhas, went to the garden of 
Tandiwana, where Phra was seated in the middle of his 
disciples. He paid his respects by prostrating before 
him, and then withdrew to a becoming distance. The 
•countless crowd followed the example of their monarch, 
and seated at a becoming distance. Some of them re- 
mained conversing with Budha, and heard from him 
words worthy to be ever remembered ; some others hav- 
ing their hands joined to the forehead, remained in a res- 
pectful attitude ; some were praising his illustrious ances- 
tors ; some others remained modestly silent. All of them 
perceiving the three Kathabas close to the person of 
Phra, doubted whether Gaudama was their disciple, or 
they, his disciples. Budha seeing at once what thought 
•occupied the mind of the warriors, noblemen and Ponn- 
has, addressed the elder Kathaba, called Ooroowela Ka- 
thaba, and said to him : Kathafoa, you who lived former- 
ly in the solitude of Ooroowela, answer the question, T am 
now putting to you. You were formerly a teacher of 
Rathees, who practised works of great mortification to 
such an extent, that their bodies w-ere emaciated by self 
inflicted penances ; what has induced you to give up the 
sacrifices you were wont to make \ Blessed Budha, an- 
swered Kathaba, I have observed that exterior objects. 
<the sounds, the taste, the gratification of senses, are but 



LLGI-XD OF THL BURMESE BUDHA. 



miserable tilth ; and, therefore, I take no more delight in 
the offering of small and great sacrifices. Budha replied : 
Kathaba, if yon be no longer pleased with what is beau- 
tiful to the eyes, pleasant to the ear, palatable to the 
taste, and agreeable to the gratification of the senses, in 
what do you presently find pleasure and delight \ Katha- 
ba answered : Blessed Budha, the state of Neibban is a 
state of rest, but that rest cannot be found as long as we 
live under the empire of senses and passions. That rest 
excludes existence, birth, old age and death ; the great 
mental attainments alone lead thereto. I know and see 
that happy state. I long for it. I am, therefore, dis- 
pleased with the making of great and small sacrifices. 
Having thus spoken, Kathaba rose up, worshipped Bud- 
ha, by prostrating before him and touching with his fore- 
head the extremities of his feet, and said : O most excel- 
lent Budha, you are my teacher, and I am your disciple. 
All the people seeing what Kathaba had done, knew that 
he was practising virtue under the direction of Gauda- 
ma. 71 Phra, who was acquainted with their innermost 

71.— From the purport of Kathaba' s reply to Budha's question, it may be 
inferred with certainty that the Rathees were in the habit of making sacri- 
fices or burnt offerings. These sacrifices, again, were distinguished into 
two classes ; the one including the small or daily ones, and the other, the 
great burnt offerings, made on solemn occasions. That these sacrifices 
were not performed by the killing and immolating of animals, there can be 
no doubr., a 3 such an act would have been contrary to the tender regard 
they always had for the life of animals. The institutes of Menu come to- 
our help to elucidate this point. The Brahmin is enjoined, according to 
that compilation of laws, to make burnt offerings of clarified butter and 
other articles, to the manes of his ancestors. Agreeably to this regulation, 
Kathaba performex! those rites, which, in the opinion of Budha, were perfect- 
ly useless, since they could not be the means of elevating the performer to 
the knowledge and perfection requisite for obtaining what he always calls 
per excellence, the deliverance. 

Kathaba is rather obscure in his answer. It seems that he intended to 
acknowledge that notwithstanding the sacrifices and burnt offerings he had 
made, and upon the value of which he had laid much stress, concupiscence 
and other vicious propensities were still deeply rooted in him ; that, 
through the channel of his senses, exterior objects continued to make im- 
pression on his soul. He had, therefore, become disgusted with practices 
which could not free him from the action and influence of passions and 
matter. 

In the opinion of Budha, the observance of exterior religious rites, can 



LEGEND Oi J HI. BURMESE BUDHA- 



thoughts, knew that they were longing to hear the 
jireaching of the law. As he had always done, he began 
to preach to them the virtue of liberality in alms giving, 
and then unfolded before them, with matchless eloquence, 
the advantages of leaving the world, &c. The hearers 
felt an inward delight at all that was said to them. Ob- 
serving the favorable impression made upon them, Gau- 
dama continued to instruct them on the four laws, regard- 
ing the miseries of £hk world, the passions, the practice 
of excellent works., and the ways to perfection. At the 
•conclusion of these instructions, the king and 100,000 of 
the assembly, like a piece of white cloth, which, when 
plunged into die* retains the color it receives, obtained 
instantly the state of Thautapan. 72 As to the ten thou- 
sand remaining hearers, they believed in the three pre- 
cious things, in the capacity of Upathakas, 

never elevate man to the subliine knowledge of pure truth, which alone does 
confer the real perfection to him who has baeome a true sage, and is deem- 
ed worthy of obtaining .the deliverance. A serious application of the mind 
.to the meditation of the Law, of the nature of beings, is the only way lead- 
ing to the acquirement of true wisdom. A-s long as Eaifoaba was contented 
with material acts of worship, and his mind's attention Mas engrossed with 
those vain ceremonials, he had noi^s yet entered in the Way of perfection. 
He had hitherto missed the true path ; he had wa&der&d in the broad road 
of error, encompassed by me&fcal .darkness, and deceived by perpetual illu- 
sions. His extensive knowledge had .served but to mislead him in the 
wrong direction, He wanted the guidance of Budha to enable him to re- 
trace back his steps and g'ind the right way. He had to become sensible of 
the truth of the great fundamental maxims of all real wisdom, viz :.that in 
this world, all is subjected to change, and to pain ; and that all beings are 
mere illusions, destitute of all reality. 

72. — To complete what has already been stated respecting the Ariahs or 
■venerables, in a foregoing note, the following is added. The reader must 
bear in mind that the Ariahs are divided into four classes, named — Thau- 
tapan, Thakadagara, Anagam and Araha-ts, and, according to the particular 
position occupied by the beings of those states, each class is subdivided in- 
to two ; Thus for instance, Thautapatti Megata means, he who has entered, 
and is walking, as it were, in the way of the perfection -of Thautapan, and 
Thautapatti-pho indicates those who enjoy the merits and blessings of the 
•state of Thautapan, and so with the three superior stages of perfection. 
To obtain the state of Thautapan, a man must have left the direction fol- 
lowed up by all creatures and entered into the direction or way that leads 
to deliverance. He will have yet to go through S0,000 kaps or durations 
«f worlds, and must be born seven times more in the state of man and Nat, 
before he be a perfected being, ripe for the state of Neibban. Those who 
have reached the state of Thakadagam shall have to pass through 60,000 



LEGEND OF THE BURMESE BUDHA. 



The ruler of the country of Magataritz, king Rntpatha* 
ra, having obtained the state of Thautapan, said to Gau- 
dama: Illustrious Budha, some years ago, when I. was 
hut a crown prince of this country, I entertained five de- 
sires, which are all happily accomplished. Here are the 
five desires— I wished to become king ; I desired that the 
Phra, worthy of receiving the homage of all men, should 
come into my kingdom ; that I might have the privilege 
of approaching him ; that he might preach his doctrine 
to me ; and finally that I might thoroughly understand all 
his preaching. These five wishes have been fully realiz- 
ed. Your law, O most excellent Budha, is a most perfect 
law. What shall I assimilate it to, as regards the happy 
results it produces ? It is like replacing on its proper ba- 
sis, a vase that was bottom upwards; or setting t® light, 
objects hitherto buried in deep darkness ; It is an excel- 
lent guide that shows out the right way ; it is like a bril- 
liant light shining forth and dispelling darkness. Now I 
take refuge in you, your law and the Assembly of the 
perfect. Henceforth I will be your supporter, and to- 
morrow will supply you and your disciples with ail that 

kaps, and be born but once in the state of Nat and once in the state of man. 
before they be perfected. Those who have obtained the third step of Ana- 
gam, hare to travel through 40,000 k&ps, and are no more to undergo the 
process of birth ; at "the end of that period, they are perfected. The fourth^ 
stage of perfection, that of Arahat, is the highest a being can ever obtain 
The fortunate Arahat is gifted with supernatural powers. At the end of 
20,000 kaps, he is perfected, and reaches the state of deliverance. Those 
four states are often called the four great roads leading to deliverance or to' 
Neibban. It may be asked whether the state of Th&utapan, be the first- 
step reached by every one that adheres to Budha's doctrines, or whether it is 
the one that requires a certain progress in the way of believing and practis- 
ing ? It seems, from the narrative of king Pimpathara and his followers' 
conversion, that the state of Thautapan is the reward of tho.se who have 
showed a more than common proficiency and fervour, in adhering tc Budha 
and his doctrines, but not the first step to enter into the assembly of the 
faithful and become a member thereof. One may be a simple hearer, or 
Upafchaka, believing in the three precious things, without attaining that 
of Thautapan. On this occasion, the king and 100,000 of his warriors and 
noblemen became Thautapans, whereas the remaining 10,000 became be- 
lievers and members of the assembly without reaching any further. The 
first entered into the stream or current leading to perfection. The latter 
were fervent believers, observed the five precepts, but in no way aspired tc 
the attainment of the doctrines of a higher order. 
20 



146 LEGEND OF THE BURMESE BL'DR \. 

is necessary for the support of nature. Budha, by hh si- 
lence, testified his acceptance of the offered! favor. 
Whereupon the king rose up, prostrated before him, and 
turning on the right, left the place and returned to his 
palace, 

Early in the morning, PimpatharU ordered all sorts of 
eatables to he prepared ; mean while he sent messengers to 
Budha to inform him that bis mefal Was ready/ Budha* 
rising tip, piit on 1 his dress and carrying his Patta, set 
Out for Radzagio, followed by his 1,000 disciples. At 
that time, a prince of Thagias assuming the appearance of 
a handsome young man, walked a little distance in front 
of Budha, singing to his praise several sfanzas. iCf Behold 
the most excellent is advancing towards Radzagio* with 
his 1,000 disciples. In his soul, he is full of meekness 
and amiability : he is exempt from all passions : his face 
is beautiful and shines forth like the star Thigi : he has 1 
escaped out of the whirlpool of existences, and delivered 
himself from the miseries of transmigration. He is on 
his way to the city of Radzagio, attended by a th6usatid 
Rahandas. (The same stanza is thrice repeated.) He 
who has obtained the perfection of Ariahs, who has prac- 
tised the ten great virtues, who has a universal know- 
ledge, who knows and preaches the law of merits ; who 
discovers at once the sublime attainments, the most per- 
fect being, the most excellent* is entering into the city of 
Radzagio attended with a thousand Rahaiidas* 

The inhabitants of the city seeing the beautiful appear- 
ance of that young man and hearing all that he was sing- 
ing aloud j said to each other : who is that young man 
Whose countenance is so lovely, and whose mouth pro- 
claims so wonderful things ? The Thagia hearing what 
was said of him, replied : O children of men ! the most 
excellent Phra whom ye see* is gifted with an incompara- 
ble wisdom ; all perfections are in him ; he is free of all 
passions ; no being can ever be compared to him ; he is 
deserving of receiving the homage and respect of men 
and Nats : his unwavering mind is ever fixed in truth ; 



1.1/GENB 01 THE BURMESE BUDHA. 1-47 

ktj announces a law extending to all things. As to me, I 
am but his humble servant. 73 

73. — Is not that young man doing the duty of forerunner of Budhar, on 
the occasion .of his solemn entry into the eity of Badzagio ? 

The narnatjve of the donation of the grove or garden of Weloowon by 
king Pimpathara, to Budha, discloses the manner in which Budhistic monks 
have become holders, not as individuals, but as members of society, of 
landed properties. Budha and his disciples at first had no place to live in,, 
as a body or a society ; he hitherto had taken up his quarters in any place 
where people were wiiling to receive him. He must have often been put 
t» great inconvenience,, particularly after the .accession of new disciples, 
daily crowding .about him. The pious king felt the disadvantage the society 
was labouring under : he resolved to give them a place where the assembly 
might live and remain. The donation was as solemn as possible. It trans- 
ferred to Budha the property of the garden, without any condition, for ever.. 
The donation on the other hand., was fully accepted. This is, I believe, the 
first instance of an act of this description. The grove and monastery of 
Weloowon is much celebrated in Budha's life. 

Iii Burmese towns., a particular spot is allowed for the building of houses 
&r monasteries for Budhist recluses or monks. It is somewhat isolated 
from all other buildings, forms, as it were, the qurter of the yellow dressed 
personages. Here is a general .description of one .of those buildings. They 
are .of. ^n ,oUoug square shape, raised obout eight .or ten feet above the 
ground and supported on wooden posts and sometimes, though seldom, on 
brick pillars. The frame of the edifice is of wood, and planks form the 
wall. Above the first roof rises a second one of smaller dimensions, and a 
third one yet smaller than the second. This style of roofing a building, is al- 
lowed but for pagodas, Talapoins' houses, and royal palaces. The place 
between the soil and the floor is left open and never converted to any use, 
A flight -of steps, made of wood or bricks, leads to the entrance of the edi- 
fice, the interior whereof is generally divided as follows :— one vast hall de- 
igned for the reception of visitors, and used also as a school room for the 
hoys who go to learn the rudiments of reading, writing and sometime cy- 
phering. Except on grand occasions, the Talapoins generally stay in that 
Shall, doing away with their time in the best way they can, by read- 
ing occasionally books, counting their beads, chewing betel and very often 
sleeping. At the extremity of the hall, there is a place raised one or two 
steps above the level. A portion of that place is left vacant or empty., and 
reserved for the sittings of the Talapoins, when they receive visitors : the 
other portion,, which extends to the wall, is occupied by idols or represen- 
tations of Budha, raised on pedestals, and sometimes placed on shelves, 
with the few implements required for exterior worship. There, too, are to 
be seen a few trunks ornamented with sculptures and gildings and con- 
taining books belonging to the monastery. The hall and the place as far as 
the walls occupies just one half of the oblong square. The other half, pa- 
rallel to the first, is occupied by rooms intended for the storing of alms, 
and as dormitories for the inmates of the house,, In some monasteries, the 
ceiling is painted and partly gilt. The cook room, when there is one, is 
connected with the extremity of the square, opposite to the one occupied 
by the idols. It is generally on the same level with the floor of the build- 
ing. Government has nothing to do with the erection, repairs and main- 
tenance of these edifices,. They are erected and kept up by private mdiv> 



148 



LEGEM) OF THE BEEMESE BUDHA. 



Haying reached the kings palace, Budha was received 
with every demonstration of respect, and led to the pl^ce 
prepared for him. Pimpathara thought within himself 
of the thing which could prove acceptable to Phra, in or- 
der to offer it to him. lie said within himself: my gar- 
den which is situated near the city would, doubtless, he s 
very fit place for Biidha and his followers to live in. As it 
lies not far from the city, it would be a place of easy re- 
sort to all those who would feel inclined to visit Badha 
and pay him their respects ; it is, moreover, far enough 
that the noise and cries of the people could not be heard 

duals, wise* deem it very meritodo&s to build anch places. Those, -whose 
piety actuates and prompts them to undertake such an expensive work ? as- 
sume the title of Kiaong Taga, which means supporter of & pagoda or Tala- 
poins' residence They are proud of such distinction, eaitse themselves to 
oe called by that title, and always make it to follow their names in signing 
any paper or document, 

The abwe deseriptrre sketch ©f mooastery m rather iocentplete if apptaefi 
so those found in large places of Bnrmah proper and particularly in the ca- 
pital Some of them are truly laid out on a scale of vastness and inagnsfe- 
?:ence ? scarcely to be thought of, by those who have not examined theft*. 
A large- open gallery runs all round the building a second- o»e of a. reetan*- 
gular shape, but protected by the roof, form as it were y on the fe*ir sides- 
the vtstibuhtm to the central portion of the edifice, liis the place where 
the Phongies spend the greater pars of their time, either m taikiasg with 
-he numerous ilders- that visit them, or in teaching cbiidreis. Large 
shutters separate- this- form the opened verandah ; they may be thrown?- 
all open by pushing forward the lower part, the upper one remaining fexccl 
by hinges, and so may be opened to the height required to protect the in- 
mates hem the rain and the sun. The central hall, by far the finest and? 
loftiest of the bnilding. is reserved for the idols, and all the implements of 
worship and the boxes containing the books of the monastery, commonly 
put together in a very disordered way. The ceiling is gilt and adorned 
•3ft en with--- taste and elegance. A partition divides the hall into two equal 
parts. The one tow ards the east is for some huge statue of Gandama, and 
smaller ones with many articles of worship. The other facing the souths, is 
used for several purposes ; sometimes as dormitories for the Talapoins. 
The posts supporting the interior part, are sis or eight in number, and of- 
fer the finest specimen of teak timber I have ever seen, some being fully 
sixty and seventy feet- high. In some ©f these monasteries, the best parts 
of the interior is gilt, and sometimes the exterior sides ; the ornaments of 
the extremities of the roof and the space between the roofs are covered 
with gold leaves. In those two places too, are displayed carvings which re- 
flect great credit on the skill of native workmen, and elicit the admiration 
of foresgnersv One of these monasteries called the kioung-dau-gye, near the 
place where is the- Arraean idol, and another close to the place where the 
supreme head of Telapoins is living, are the finest and largest specimens of 
monasteries^ the writer has ever seen in B urmah, 



LEGEND OF THE BURMESE BL DH \. 



149 



therein : the place is peculiarly fitted for retreat and con- 
templation ; it will assuredly prove agreeable to Budha. 
Whereupon he rose up. and holding in his hand a golden 
shell, like a cup, he made to Phra a solemn offering of 
that garden which was called Weloowon. 73( ^ } Gaudama 

73 (bis.) — On the occasion of the presentation to Budha of the Weloowon 
monastery and of the lands attached to it, by king Pimpathara, there was ob- 
served a carious ceremony often alluded to, in Budhi.^t writings. He held 
in his hands a golden pitcher full of water, which he kept pouring down on 
the ground, whilst he pronounced the formula of donation. This is a cere- 
mony of an Indian origin, which, with many others, has been imported in 
these parts, along with the religious doctrines. It is intended to be an ex- 
terior sign of, or testimony to, the ottering that is made on the occasi n. 
When it is performed, the parties pronounce a certain formula, calling to 
"witness of the act of donation, the Nats guardians of the pi ice, and in par- 
ticular the Xat that is supposed to rule over the earth ; and at the same 
lime, the offerer, not satisfied with receiving for his own benefit, the me* its 
of his pious liberality, expresses the earnest desire, that all men or rather 
all beings should share with him, in the blessings he expects to reap from 
his good deed. The generous and liberal dispositions of the donor, it may 
be observed, exhibits the truly pleasing display of an amount of charity and 
brotherly love, scarcely to be expecte i from the followers of an erroneous 
creed. The ceremony, therefore, has a two fold object, conferring unre- 
served and absolute efficiency to the act of donation, and dividing or ap- 
portioning the merits of the good work among all beings. 

In perusing attentively the contents of this legend, the reader will easily 
follow the gradual developetnent of the Budhist religious system, and in 
particular, the establishment of most of the disciplinary regulations', in full 
force in our own days, in most of the countries where that form of religion 
has obtained a long standing and a predominating footing. At first, the 
Religious that constituted the body of the followers of budha, were few, 
and could easily, m the company of their eminent teacher, procure, in ac- 
cordance with the vow of strict poverty they had made, shelter, food and 
raiment. There was no need for them to accept, in the shape of donation, 
anything beyond what was absolutely necessary for the wants of the day, 
We may conjecture that their leader, with a jealous care, watched over his 
Religious on this point, to establish them in the spirit of poverty and of a 
thorough contempt of the things of this world. But the society or fraterni- 
ty growing numerous, the dependence on the daily offerings appeared not to 
meet in sufficient manner, the real necessities it felt, particularly as regards 
shelter. This want was quickly perceived and keenly felt by the pious- 
King Pimpathara. who came to the resolution of presenting Budha, a: id his 
followers, with a proper place to withraw to, at all times, but particularly 
during the wet season, when the pouring of the annual rains puts a 
momentary check of four months, to the religious peregrinations of the 
preachers. The same motives that induced Budha to accept the proffered 
royal gift, influenced him likewise to grant to his Religious, the dangerous, 
it is true, but the absolutely necessary permission of receiving offerings of 
houses and lands. Prom that time, the religious communities have made 
use of the privilege granted to them* in all the places where they have been 
established. In Burmah, this favor has not been abused, and the religious 



150 



LEGEND OF THE BURMESE BURMA, 



remained silent in token of his acceptance of the gift. 
He preached the law, and left the palace. At that time 
he called his disciples and said to them : — Beloved Ra- 
haus, I give you permission to receive offerings. 

In the country of Radzagio, there was a heterodox Ra- 
han named Thindzi, who had under him five hundred and 
fifty disciples. Thariputra and M&ukalan were at that 
time practising virtue under the guidance of that mas- 
ter. Here is the way they became Italians. When they 
were but laymen under the name of Oopathi and Kauli* 
ta, on a certain day, surrounded by two hundred and twen- 
ty companions, they went on the top of a lofty mountain 
to enjoy the sight of countless multitudes of people sport- 
ing and playing in the surrounding flat country. While 
they were gazing over the crowds of human beings, they 
said to each other : in a hundred years hence, all these 
living beings shall hav* fallen a prey to death. Where- 
upon they rose up and left the place, but their mind was 
deeply preoccupied with the idea of death. While the 
two friends were walking silently together, they began at 
last to communicate to each other, the result of their re- 
flections. If there be, said they, a principle of death, a 
universal tendency towards destruction ; there must be ¥ 
too, its opposite principle, that of not dying and escaping 
destruction, On that very instant, they resolved to search 
ardently for the excellent law that teaches the way of not 
dying, and obtained the state of perfect fixity and immu- 
tability. In those parts, there lived six heterodox teach- 
ers, who were named : Mekkali, G&u, Sala, Thindzi, Jani 
and Ganti ; among them, Thindzi was the only one who 
with his disciples, wore white cloths. They went to the 
place where lived the Rahan Thindzi, placed themselves 
under his direction and put on the dress of Rahan. 
Within three days, they acquired the science, wisdom 

body, though never standing in want of any thing required for the daily 
use, cannot be said to be wealthy. Having not to cast in the scales of the 
political balance, the weight of riches, and the preponderance essentially at- 
tending the possession of them, their influence in the political .affairs is not, 
*t least exteriorly, felt. 



Iegend of fHi: BrnMr.sr ItffiHA, 



151 



and knowledge of their teacher, without having as yet 
reached the object of their eager pursuit, They said to 
Thindzi : Teacher, is this all that you know t And have 
you no other science to teach us I I have indeed, replied 
the teacher^ tattght yOit all the knowledge I possess, 
Finding nothing satisfactory in the answer, the two friend? 
tfaid ; Let us continue seeking for the law that has reality 
In itself ; the first that shall have discovered it, shall, 
without delay, communicate it to the other. 

On a certain morning, one of Gaudama's disciples, 
named Athadzi, having put on his religious habit and 
carrying his patta on his left arm, went out to receive his 
rice. All in his person Was noble and graceful ; his 
countenance and behaviour were at once gentle and dig- 
nified, whether he walked or stopped, or looked forward, 
or on the right or the left, or sat in a cross legged posi- 
tion. The false Rahan Oopathi, who became afterwards 
Thariputra, perceiving the Rahan Athadzi with such a 
meek and dignified deportment, said to himself : such a 
Rahan is assuredly worthy of receiving offerings ; he has 
doubtless attained perfection. I will go to him and ask 
him, in case of his having a teacher, who is that distin- 
guished instructor, under whom he practises virtue ; and 
in case of his being himself a teacher, what is the doc- 
trine that he teaches. But it is not becoming to put to 
him any question whilst he is on his way to beg alms. I 
will follow at a distance. Athadzi having collected alms, 
left the city and went to a small dzeat, where he sat down 
and ate his meal. Oopathi followed him thither. Having 
entered into the dzeat, he rendered to him the usual ser- 
vices that a disciple pays to his teacher. When the meal 
of Athadzi was over, he poured water over his hands, and 
with a heart overflowing with joy, he conversed with him 
for a while. He withdrew then to a becoming distance, 
and addressed him as follows : great Rahan, your exte- 
rior is full of meekness and benevolence ; your counte- 
nance bespeaks the purity and innocence of your soul ; if 
you be a disciple 5 pray, under what teacher have you be- 



LEGEND OF THE BUllMESE BUDHA, 



come Unban ? who is your guide in the way to perfection, 
and what is the doctrine lie is preaching to you I Young 
Ealiaiij replied Athadzi, have yon not heard of the illus- 
trious Budha, the descendant of a long succession of great 
monarch s, who has entered the profession of Uahan. J 
have hecome Italian under him : He is my teacher ; to 
his doctrine I cling with all the energy of my soul. What 
is the doctrine of that great master, asked Oopathi ( I 
am but a novice in the profession, replied modestly 
Athadzi. and am as yet imperfectly acquainted with the 
doctrine of my teacher. The little, however, I know, I 
will freely communicate to you. Oopathi entreated him 
to do so. Athadzi replied : the law which I have learn- 
ed at the feet of Budha. explains all that relates to mat- 
ter, to the principles that act upon it, to passions and to 
the mind ; it makes man despise all that is material, con- 
quer his passions and regulate his mind. On hearing 
this doctrine, Oopathi felt the ties of passions gradually 
relaxing and giving way ; his soul became, as it were, 
disentangled from the influence of the senses. He be- 
came enamoured with such a pure and perfect law and 
obtained the condition of Thautapan. Convinced that he 
had, at last, found what he had hitherto searched after in 
vain, the law of Neibban, he went without delay to his 
friend, to make him share in the beneficial result of his 
fortunate discovery. Kaulita perceiving his friend com- 
ing up to him with a rejoiced countenance, indicative of 
die happiness his soul was inwardly enjoying, asked him 
if he had found what he had hitherto vainly looked for. 
Oopathi related to him all the particulars of his conver- 
sation, with the Kalian Athadzi. Whereupon Kaulita 
became instantly a Thautapan. Both resolved to leave 
their teacher Thindzi, and go immediately to place them- 
selves under the guidance of Budha. Three times they 
.applied for permission to execute their design, and three 
times it was denied them. At last they departed, each with 
his two hundred and twenty companions. Thindzi enraged 
.at being left alone, died, vomiting blood from his mouth. 



LEGEND OF THE BURMESE BUDHA. 



153 



When the two friends and their followers were draw- 
ing near to the place of Weloowon, Phra assembled all 
his disciples and said to them : behold those two friends 
coming up to me ; they will become my two beloved dis- 
ciples — their minds are acute and penetrating — they ac- 
tually take delight in the law of Neibban ; their thoughts 
are converging towards that great centre of truth ; they 
come to me and they will become my two most excellent 
disciples. Whilst he was speaking, the two friends 
crossed the threshold of the monastery, prostrated them- 
selves at the feet of Budha, humbly craving the favor of 
being admitted among his disciples and to practise virtue 
under his immediate direction. On this occasion, Phra 
uttered the following words : O Bickus, come to me ; I 
preach the most excellent law ; apply yourselves to the 
practise of the most perfect works which will put an end 
to all miseries. A suit of dress and a patta were handed 
over to each of the two friends that were henceforth to be 
called Thariputra and Maukalan, and they became mem- 
bers of the assembly. Having put on the new dress, 
they appeared to the eyes of all, with the decent and 
dignified deportment of Italians that had sixty years of 
of profession. Their followers became Bickus of the se- 
cond order. Seven days after, Maukalan became a Ba- 
handa ; but it took fifteen days for Thariputra, to obtain 
the same favor. The two new converts were elevated to 
the dignity of disciples of the right and of the left, that is 
to say, they obtained precedence over all others. 

The distinction thus granted to Thariputra and Mauka- 
lan, excited a feeling of jealously among the disciples of 
Budha. In their conversations, they complained to each 
other, of the preference given to those who had just been 
admitted among the members of assembly. They went 
so far as to say that Budha had acted in this case, under 
the influence of human considerations. These remarks 
were brought to the notice of Budha, who assembled his 
disciples and said to them : Beloved Bickus, my conduct, 
in this instance, has not been guided bv unworthy mo- 

21 



154 



LEGEND OF THE BURMESE BUDHA. 



fives, I have acted as I ought to have done. In the days 
of the Phra Ananmadathi, the two friends were leading 
the life of ascetics. They paid the greatest respect and 
veneration to the then existing Budha, and entreated him, 
by repeated supplications, to hold out to them the solemn 
promise that they would become the disciples of the right 
and of the left of some future Budhas. Ananmadathi re- 
plied to them that the object of their wishes should be 
granted unto them when the Budha Gaudama would ap- 
pear in the world. This is, beloved Bickus, the reason 
that has influenced me in elevating to the first rank, the 
two new converts. The answer completely satisfied the 
disciples and effectually silenced all murmurs. Further 
particulars regarding the promise that these two illustrious 
friends received in the time of the Budha Anaumadathi, 
may be read with circumstantial details, in the book called 
Apadan-tera. 

The inhabitants of the Magatha country, seeing that so 
many persons chiefly belonging to the first families, were 
embracing the profession of Rahans, said amongst them- 
selves : behold how the Hah an Gaudama, by his preach- 
ings, causes the depopulation of the country 7 , and forces 
countless wives to the unwished for state of widowhood. 
A thousand Rathees have embraced the profession of Ra- 
hans ; all the disciples of Thindzi have followed their 
example ; many others will soon tread on their -foot- 
steps ? What will become of our country 1 With these 
and other expressions, they gave vent to their hatred of 
the Rahans, and endeavoured to pour over them, all kinds 
of ridicule and abuse. They concluded by saying : the 
great Rahan has come to the city of Radzagio, which is 
like a cowpen, surrounded by five hills* ; he has now 

* Id his Archaeological Survey Report, General Cuniragham has- supplied* 
as with an acurate description of the position and' ruins of the celebrated 
city of Radzagio. His own measurements of the old remparts that are still 
visible, agree to a surprising degree with those of the two Chinese pilgrims, 
Fa-Hian and Hwen-Tsan, who visited the same spot, in the fourth and 
sixth century of our era. The city was situated in a valley, surrounded by 
dye hills, which are uamed Gigakuta, Isigli, Wibhara, Wipula and Pandawa, 



LTGKND OF THE BURMESE BEDHA, 



155 



'with him the disciples of Thindzi ; who will be the next 
to go to him ? The Italians hearing all that was said 
against them, went to Budha and related to him all that 
they had heard. To console them Budha said ; beloved 
Bickus, the abuses, sarcasms and ridicule, levelledjat 
you, shall not last long : seven days hence, all shall be 
over. Here is the reply you will make to the revilers : 
like all his predecessors, Budha is striving to preach a 
most perfect law : by the means of the truths which he 
proclaims for the benefit of all, he brings men over to 
himself. What shall avail any man to feel envious at the 
success he obtains by so legitimate a means. The same 
torrent of ridicule having been poured on the Rahans, 
when they went out, they followed the advice of their 
great teacher, replied in the manner they had been 
taught to do, and the storm was soon ever. The people 
understood that the great Rahan was preaching a perfect 
law, and that he never resorted but to fair mean*, to at- 
tract disciples round his person. Here ends the narra- 
tive of the conversion and vocation of Thariputra and 
Maukalan. 

It had five miles in circunaferemce. This is meant for the circuit of the in- 
ner wall. The exterior one had nearly nine miles. It is on the southern 
face of the Wibhara mountain, that is the famous cave, at the entrance of 
which was held the first Budhist council, not long after the cremation of 
Budha' s remains. There is no doubt, but the heights were, in the palmy 
days of Budhisna, covered with Budliistic monuments. As the place has 
been subsequently occupied by Brahmins and Musulmen, the Dzedis and 
monasteries have been mercilessly pulled down to furnish materials for 
musjids, tombs and temples. The eminences are now covered with Musul- 
men tombs, which occupy the places formerly adorned with Pagodas. 
Springs of hot water were numerous in the vicinity of the city. The writer 
has, on ©ne occasion only, met- in Budliistic compositions, an allusion to 
that natural phenomenon, so beneficial to people living in hot climates, 
The modern Kajghir, both by name and situation, brings to our recollection, 
the celebrated capital of Magatha, so famous in Budliistic annals. As the 
extent of Kadzagio has been so accurately determined by ancient and mo- 
dern visitors, one can well afford to laugh, at the immensely exagerated. 
number of houses, supposed by certain Burmese writers to have composed 
the city. 



156 



LEGEND OE THE BURMESE "FCBHA , 



Chapter VIII. 

Thoodaudana desirous to see his son, sends messengers to him — They 
become converts — Kaludari, a last messenger) prevails on Budha 
to go to Kapilawoi-^His reception— Conversion of the King and 
of Yathaudara — -Nanda and Raoula put on the religious habit — 
Conversion of Ananda and of several of his relatives— lemptati 'on 
of Ananda — Conversion of Eggidatta — Story of Tsampooha. 

Whilst the most excellent Phra was remaining in the 
Weloowon monastery, enjoying himself in the midst of 
his disciples and the crowds of hearers that daily resorted 
thither to listen to his preachings, his father Thoodauda- 
na 74 who had ever been anxiously and sedulously gather- 

74. — Is glancing over the episode of Thoodauna's deputation to his son, to 
invite him to come and visit his native country, the reader is almost compelled 
to confess that the motive that influenced the King was but inspired by 
the natural feeling of beholding once more before he died, him whose fame, 
spread far and wide, rendered him an object of universal admiration. Was 
tiie monarch ever induced by considerations of a higher order, to send for Biid- 
ba 'i There is no distinct proof in support of this supposition. Be was father, 
and he but obyed and followed the impulse of his paternal heart. He enter- 
tained a high sense of his son's distinguished qualifications. He had faith in 
the woderful signs foretelling his future matchless greatness. He desired, 
therefore, to honor him in an extraordinary way, on the very spot where he 
had been born. But he appeard to concern himself very little about the 
doctrines he was preaching with a never equalled success. The King ex- 
hibited a great amount of wordly mindedness, until his mind had been en- 
lightened by the oral instructions of the great reformer. 

It is difficult, if not impossible, to form an accurate idea of the effect 
causedon the mass of the people, by Budha's preachings. We see that emi- 
nent and zealous reformer surrounded with thousands of distinguised dis- 
ciples, in the country of Radzagio. These converts belonged chiefly to the 
class of anchorites and philosophers already alluded to in some foregoing 
notes, as existing at the time Budha began to enter the career of preaching. 
But the great bulk of the populations of the various places he visited, seem- 
ed to have received for a long time, little or no impressions from his dis- 
courses. The opponents of Budha, the Brahmins in particular, exercised a 
powerful influence over the public mind. Thev used it most effectually for 
retaining their ancient hold over the masses, it required the extraordinary 
display ofthe greatest wonders to break through the almost insuperable bar- 
riers raised by his enemies. From that period we see the people following 
Budha, crowding round him, and showing unmistakeable signs of belief in 
him. 

The only ground to account for this undeniable result, is the philosophi- 
cal method adopted by Budha, in expounding the principles of his system. 
His mode of proceeding in the gradual development of his ideas, retained 
the abstruseness peculiar to subjects discussed in schools of philosophy,. 
The technical terms so familar to scholars, prove enigmatical to the uninitia- 
ted vulgus. It takes a long time, before maxims elaborated by scholars, be 



I ECrEND Or THE BURMESE Bl'DHA. 



157 



ing every possible information respecting his son, from 
the time he withdrew into solitude, and performed dur- 
ing six years, the hardest works of bodily mortification, 
was then informed that his son had already begun to 
preach the most perfect law, and was actually staying in 
the city of Radzagio. He felt then an irresistible desire to 
see him once more before his death. He therefore or- 
dered a nobleman of his court to his presence and said to 
him: ''nobleman, take with you a retinue of thousand 
followers and go forthwith to the city of Radzagio : tell 
my son that I am now mill's advanced in years, that I long 
to see him once more, before I die ; desire him, therefore, 

so far popularized, as to be understood by the unlearned, which in every age 
and country have always constituted thy great mass of the people If the 
mind of the generality of men is unable to comprehend at first a system of doc- 
trines, based on metayhysics, we cannot wonder at the slow progress made 
by the preachings of the great philosopher : but the working of wonders is 
a tangible fa<-t.operating upon fcha .senses of the multitude, eliciting their 
applauses and disposing them to yield an implicit faith, to all the instructions 
imparted by the wonderful being that is gifted with supernatural powers, 
Feelings and not reason, become the foundation of a belief which grows 
stronger in propofcion to the mysterious obscurity that encompasses the pro- 
posed dogmas, when supported by wonderful deeds. 

At the time Thoodaudana sent messengers to his son, the great work of 
conversion was carried on with a most complete and, hitherto, unheard of 
success. The hall of the Weloowon monastery was too small for the thou- 
sands that flocked thither to hear Gaudama. Without its precincts, crowds 
stood motionless, listening with unabated attention to the discourses that 
fell from his lips. So crowded was the audience, that the messengers had 
no chance to make their way to the presence of the preacher. Struck at 
the intense attention paid to what was said by their master's son, they too 
wished to make themselves acquainted with the subjects of the instruction. 
What was listened to, from motives of mere curiosity, soon made a deep 
impression upon their mind. The magic power of the irresistible eloquence 
<>f Budha. worked almost instantaneously a thorough change in their dis- 
positions, and they became converts. So perfect was their conversion, that 
they forgot for the sake of truth, the very object of their mission. They 
became at once members of the Assembly, and took rank among the Ita- 
lians. They attained the state of Ariahs, and were foremost among the per- 
fect. The great attainments arrived at, by the Ariahs, communicates to 
the material portion of their being, such an extraordinary amount of amaz- 
ing virtues or properties, that it becomes so refined as to partake, to a certain 
degree, of the nature of spirits. Hence we see the Kahandas going over im- 
mense distances, through the air, and performing deeds of a supernatural 
order. The power of working miracles is, therefore, inherent to perfection ; 
and it is greater or smaller in proportion to the degree of perfection possessed 
by individuals. We find that power expanded in Budha to an unlimited ex- 
tent, because his mental attainments weie boundless. 



158 



LEGEND OF THE BURMESE Bt/DTIA. 



to come over with you to the country of Kapilawot. The 
nobleman having received the royal message, took his 
leave from the King, and attended with a thousand fol- 
lowers, set out for Radzagio. When he drew near to 
the Weloowon monastery, he found it crowded with an 
innumerable multitude of people, listening with a respect- 
ful attention to Budha's instructions. Unwilling to dis- 
turb the audience, the nobleman delayed for a while the 
delivering of his royal master's message. Remaining at 
the extremity of the crowd, he, with his followers, eagerly 
lent the utmost attention to all that Budha was saying. 
They at once obtained the state of Arahat, and applied for 
admission into the orders of Rahans. The favor was 
granted. As to the pattas and tsiwarans required for 
such a great number of applicants, Budha stretched his 
right arm, when there appeared at once the pattas and 
dresses required. The new converts put on the dress of 
their order, when they all appeared with the dignified 
countenance and meek deportment of Rahans, who had 
sixty years of profession. Having arrived at the exalted 
state of Ariahs, they became indifferent and unconcerned 
about all the things of this material world, and the King's 
mandate was entirely lost sight of. 

The sovereign of Kapilawot, seeing that his nobleman 
did not return from the country of Magatha, 75 and that 

7o. — Magatha is a country in the north of India. It occupied nearly the 
same extent of territory now called North Behar, in Bengal. The Pali or 
sacred language of the southern Uudhists, is often called the language of 
Mauatha. Hence we may infer that it was the common language of 
that country. It is probable that the Pali language was extensively 
spoken in the days of Gaudama, and it was the channel through which he 
and his disciples, long after him, conveyed their religious instructions to 
the multitude of converts. The Pitagat, or the last amended collection of 
sacred writings, is written in Pali, which is looked upon in Ceylon, Nepaul, 
Bum ah, and Siam as the language of sacred literatuie. Except in some old 
manuscripts, where the old square Peli letters are used, the Burmese em- 
ploy their common alphabetic characters for writing Pali words. The words 
having to pass, first through a Burmese ear, ond next, being expressed by 
Burmese letters, undergo great changes. To such an extent does the me- 
tamorphosis reach, that very often they are scarcely recognizable. The Bur? 
mans, however, deserve great credit for having, in very many instances, 
retained in their orthography of Pali words, letters which, though not at ail 



LEGEND OF THE BURMESE BUDHA- 



159* 



no news were heard of him, dispatched a second messen- 
ger with an equal number of followers, on the same er- 
rand. They all were taken up. with Budhas preachings 
and became Rahandas. The same thing happened to seven 
messengers, successively sent to liadzagio, for the same 
purpose. They, with their respective retinues, became 
converts of the first class. . 

Disappointed at seeing that none of the messengers 
had returned to bring him some new r s, regarding his son, 
king Thoodaudana exclaimed : is there no one in my pa- 
lace, that bears any affection unto me ? Shall I not be 
able to get a person who could procure for me, some in- 
formation respecting my son I He looked among his cour- 
tiers and selected one, named Kaludari, as the fitest per- 
son for such a difficult errand. Kaludari had been bom 
on the same day as Budha ; with him he had spent the 
age of his infancy, and lived on terms of the most sincere 

sounded, indicate to the eye, the nature of the word, its origin and its pre- 
mitive form. 

In the southern parts of Purmah, the Pali langua;e is learned, but not 
studied, used but not understood by the inmates of monasteries. They are 
all obliged to learn certain formulas of prayers to be daily recited in pri- 
vate ; and on great and solemn occasions, to be chanted aloud in the pre- 
sence of a crowd of pious hearers. The writer, anxious to acquire some, 
knowledge of the sacred language, visited often those monks, who among 
their brethren enjoyed a certain fame for learning, with the express inten- 
tion of becoming an humble student, under the direction of one of the best 
informed of the society. He was thoroughly disappointed at finding 
those who proffered their services in great earnest, quite ignorant and ut- 
terly incapable of giving him the least assistance. 

The Burmese have translated in their vernacular tongue, most ef the 
sacred writings. In many instances the translation is not exactly what we 
call interlineary, but it approaches to it as near as possible. Two, three or 
four Pali words are written down, and the translation in Burmese follows 
with a profusion of words which often confuses and perplexes the reader ; 
then come again a few other Pali words, accompanied also with the transla- 
tion, and so on throughout the Avhole w r ork. The art of translating well and 
correctly from one language into another, is not so common as many per- 
sons may imagine. In a good taanslator are required many qualifications 
which are not to be easily met with, particularly in a Burrnan, to whom 
we may give credit for knowing well his own tongue, but who, without tak- 
ing away from his literary attainments, is certainly an indifferent Pali 
scholar. These translations may convey perhaps the general meaning of 
the original, but as regards the correct meaning of each term, it is a luxury 
ever denied to the reader of such crude and imperfect compositions. 



160 



LEGEND OF THE BURMESE BL'DHA. 



friendship. The King said to him : noble Kaludari, you 
know how earnestly I long to see my son. Nine messen- 
gers have already been sent to the city of Radzagio to in- 
vite my son to come over to me, and none of them has, 
as yet, come back to me, to bring information respecting 
the object of my tenderest affections. I am old now, and 
the end of my existence is quite uncertain ; could you 
not undertake to bring my son over to me I Whether you 
become Rahan or not, let me have the happiness of con- 
templating once more my beloved son, ere I leave this 
world. The nobleman promised to the King to comply 
with his royal order. Attended with a retinue of a thou- 
sand followers, he set out for the city of Radzagio. Hav- 
ing reached the Weloowon monastery, he listened to Bud- 
ha's preachings and, like the former messengers, he be- 
came at once Rahanda with all his followers. 

Gaudama having obtained the Budhaship, spent the 
first season (lent,) in the solitude of Migadawon. Thence 
he proceeded to the solitude of Ooroowela, where he re- 
mained three months, until he had completed the work 
of converting the three Kathabas. It was on the full 
moon of Piatho (January) that he entered into the city of 
Radzagio, accompanied with his thousand disciples. He 
had just stayed two months in that place, so that there 
were five months since he had left the country of Bara- 
nathee. 

Seven days after Kaludari's arrival, the cold season be- 
ing nearly over, the new convert addressed Budha as fol- 
lows : illustrious Phra, the cold season is over, and the 
warm season has just began ; this is now the proper time 
to travel throughout the country ; nature wears a green 
aspect ; the trees of the forests are in full blossom ; the 
roads are lined, on the right and left, with trees loaded 
fragrant blossoms and delicious fruits ; the peacock 
proudly expands its magnificent tail ; birds of every des- 
cription fill the air with their ravishing and melodious 
singing. At this season, heat and cold are equally tem- 
perate, and nature is scattering profusely its choicest 



LEGEND OF THE BURMESE BUDHA. 161 

gifts. With such and like expressions, Kaludari endea- 
voured to dispose Budha to undertake a journey to Ka- 
pilawot. Gaudama hearing all these words, said : what 
means this ? To what purpose are uttered so many fine 
expressions? Kaludari replied: your father, O blessed 
Budha, is advanced in years ; he has sent me to invite 
you to come over to Kapilawot, that he might see you be- 
fore his death. He and your royal parents will be re- 
joiced at hearing your most excellent law. Well, said 
Budha, go and tell the Rahans to hold themselves ready for 
the journey. It was arranged that 10,000 Eahandas from 
Magatha, and 1 0,000 from Kapilawot would accompany 
the illustrious traveller. The distance between the two 
countries is sixty youdzanas*. Sixty days were to be em- 
ployed in going over that distance, so they were to travel 
at the rate of but one youdzana a day. 

Kaludari was anxious to go and inform the King of 
the happy issue of his negociatiom He flew through the 
air, and, in a short time, reached the palace of the lord of 
Kapilawot. The King seeing him was exceedingly glad ; 
he desired the illustrious Rahan to sit in a becoming 
place, and gave orders that his patta should be filled with 
the choicest dishes from the royal table. Meanwhile 
Kaludari related to the King all the circumstances attend- 
ing his journey. When he had spoken, Thoodaudana de- 
sired him to take his meal. Kaludari begged to be ex- 
cused, saying that he would go and take his meal in the 

* It is difficult to say exactly the length of the measure called You- 
dzana. for merly used to indicate laud distances. It varies from five to 
twelve English miles. In measuring the distance from Radzagio to the 
Brahmin village of Nalanda, the birth place of Thariputra, which is one 
yeudzana, General Cuningham has found it to be 7 miles. This would in- 
duce us to hold as certain, that at the epoch when Fa-Hian visited the 
p ace, the youdzana was equal to 7 miles or 40 Chinese li. But this would 
not prove that the more ancient youdzana has not been shorter than the 
one used in the time of the Chinese pilgrim. Several authors maintain 
that such is the case. It appears, likewise, that the length of that measure 
of distance has varied with localities and places, to such an extent that it 
has been found in some countries, to be equal to more than twelve miles. 
We believe that when that measure of distance is mentioned in this work, 
one would not be far from the truth in estimating its length to 6 ox 7 En- 
glish miles, at the utmost, 
22 



162 



LEGEND OF THE BURMESE BI DTla, 



presence of Budha. Where is he now. replied the 
King % Mighty lord, answered Kaludari, Bndha, accom- 
panied with twenty thousand Rahandas, is on his way to 
this country, to pay a visit to his royal father ; on this 
very day, he has left the city of Hadzagio. Thoodauda- 
na was exceedingly pleased ; he said again to Kaludari : 
eat your meal here, and please to take another meal to 
my son ; I wish to supply him daily with food during 
his journey. Kaludari acceded to the King's request. 
When his meal was over, they cleansed his patta with 
the most exquisite perfumes, and afterwards filled it with 
the best and choicest eatables. The patta was then res- 
pectfully handed to the serial messenger, who in the pre- 
sence of a large crowd of people, rose in the air with the 
patta under his arm, and in an instant arrived in presence 
of Gaudama, to whom he offered the vessel containing 
the delicious food, from his father's table. Budha re- 
ceived the food with pleasure and ate it. The same 
thing was daily performed during all the time the jour- 
ney lasted. Kaludari went every clay to the palace, 
through the air, ate his meal there, and brought that of his • 
distinguished instructor, who during all the way partook 
of no other food but that which was brought over to him 
from his father's palace. Every day Kaludari carried 
news of the progress of Budha's journey. By this means, 
he increased in the heart of all, an ardent desire of see- 
ing him, and disposed every one to wait on the great 
Gaudama with favorable and good dispositions. The ser- 
vices rendered on this occasion by Kaludari were much 
valued by Budha himself, who said : Kaludari is dispos- 
ing the people to welcome our arrival ; he is therefore 
one of the most excellent among my disciples. 

The princes and all members of the royal family hav- 
ing heard of Gaudama's arrival, consulted among them- 
selves as to the best means of paying due respect to the 
noble and illustrious visitor. They selected the grove of 
Nigraudatha, 76 as the fittest place to receive him with his 

76.— The attentive reader of this work cannot fail to remark the general 



LEGEND OF THE BURMESE BUDHA. 



163 



disciples. The place was properly cleared and made 
ready for the long expected company. The inhabitants 
of the country, attended with their richest dress, carrying 
flowers and perfumes, went out to meet Budha. 7i Chil- 
dren of both sexes opened the procession ; they were fol- 

tendencies of Budhism to isolation, retirement, and solitude. In a retired 
position, man's mind is less distracted or dissipated by exterior objects ; it 
possesses a greater share of self control, and is more lit for the arduous work 
of attentive reflection and deep meditation. Whenever Budha, attended by 
his followers, reaches a place, where he is to stay for a while, a grove with- 
out the city is invariably selected. Thither the great preacher retires, as in 
a beloved solitude. He enjoys it beyond all that can be said ; alone with 
his spritual family, unconcerned about the affairs of this worid, he breathes 
at ease the pure atmosphere of a complete calm ; his undisturbed soul soars 
freely in the boundless regions of spiritualism. What he has seen and dis- 
covered during his contemplative errands, with a placid countenance and a 
mild voice, he imparts it to his disciples, endeavouring thereby to make 
them progress in the way of knowledge and perfection. 

In those solitary abodes of peace, Budha was willing to reeeive all those 
who wished for instruction. They were all, without distinction of rank or 
caste, admitted in the presence of him who came professedly to point to 
men the way to happiness, helping them to disentangle themselves from 
the trammels of passions. He preached to all, the most excellent law. The 
tendency to retreat and withdrawal from worldly tumult is, in our own days, 
conspicuous in the care taken by Budhistic monks, to have their houses 
built in some lonely quarters of a town, assigned exclusively for that special 
purpose, or, as is oftener the case, in fine places at a small distance from 
the walls. Some of those groves, in the centre whereof rise the peaceful 
abodes of Kalians, the writer has often seen and much admired. In towns or 
large villages, where the ground is uneven, the small heights are generally 
crowned with the dwellings of Religious. 

77. — The narrative of Budha's reception in his father's royal city suggests 
two reflections. The first is that the saying : nemo Propheta in sua patrid? 
was as true in the days of Gaudama, as it has been in subsequent ages, 
The mountains of Kapilawot had often reechoed the praises of Budha and 
the recital of his wonderful doings. The splendid retinue of twenty thou- 
sand distinguished converts that attended his person — the hitherto unwit- 
nessed display of miraculous powers, &o, all these peculiarly remarkable cir- 
cumstances seemed more than sufficient to secure for him, a distinguished 
reception among his kinsmen, who ought to have been proud of being con- 
nected with him, by the ties of relationship. Such, however, was not the 
case. Actuated by the lowest feelings of base jealousy, his relatives refused 
to pay him the respect he was so well entitled to. Their wretched obduracy 
was to be conquered by the awe and fear his miraculous power inspired. 

The second reflection suggested by the recital of the ceremonies observed 
on the occasion of Budha's reception in his native country, is the truly plear 
sing fact of seeing the weaker sex appearing in public, divested of the shac- 
kles put upon it, by oriental jealousy. In Bur mah. and Siam, the doctrines 
of Budhism have produced a striking, and to the lover of true civilization, 
a most interesting result, viz : the almost complete equality of the condi- 
tion of women, with that of men. In those countries^ women are not miserably 



164 



LEGEND OF THE BURMESE BUDHA, 



lowed by the children of the noblest families ; next came 
all the persons belonging to the royal family. All went to 
the grove of Nigraudatha, where Budha had just arrived 
with the twenty thousand Italians that accompanied him. 
The princes, secretly influenced by pride, thus thought 
within themselves : this prince Theiddat is younger than 
we all ; he is but our nephew, let the young people pros- 
trate before him ; as to ourselves, let us remain sitting 
down behind them. This was quickly perceiv ed by Bud- 
ha, who said to himself: my relatives refuse to prostrate 
before me, I will now even compel them to do so. 
Whereupon he entered into ecstacy, rose in the air, and 
standing over the heads of his relatives, as a person shak- 
ing dust over them, he exhibited to their astonished re- 
gards, on a white mango tree, wonders of fire and water. 
Thoodaudana, surprised at such a wonderful display of 
supernatural power, exclaimed: Illustrious Budha, on 
the day you were born, they brought you to the presence 
of the Eathee Kaladewela, to do homage to him ; on that 
occasion, having seen you placing your two feet on the 
Hathee's forehead, I prostrated before you for the first 
time. On the day of the ploughing solemn rejoicings, you 

confined in the interior of their houses, without the remotest chance of ever 
appearing in public. They are seen circulating freely in the streets ; they 
preside at the comptoir , and hold an almost exclusive possession of the 
bazars. Their social position is more elevated in every respect, than that of 
the persons of their sex, in the regions where Budhism is not the predooii- 
nating creed. They may be said to be men's companions and not their 
slaves. They are active, industrious, and by their labors and exertions con- 
tribute their full share towards the maintenance of the family. The marital 
rights, however, are fully acknowledged by a respectful behaviour towards 
their lords. In spite of all that has been said by superficial observers, I feel 
convinced that manners are less corrupted in those countries where women 
enjoy liberty, than in those where they are buried alive by a barbarous and 
despotic custom, in the grave of an opprobrious and vice generating slavery. 
Budhism disapproves of polygamy; but it tolerates divorce. In this res- 
pect, the habits of the people are of a damnable laxity. Polygamy is very 
rare in Burrnah among the people. This nefarious and anti-social practice 
ia left to the magnates of the land, from the King down to a petty Myo- 
won — who make a part of their greatness consist in placing themselves 
above public opinion, above moral and religious precepts, for enjoying the 
unrestrained gratification of the basest appetite . Though divorce be.ai;hiug 
of common occurrence, it is looked up on as an imperfection, merely tolera- 
- ted for "the mk-e of iiuman frailty. 



LEGEND OF THE BURMESE BUDHA. 



165 



were placed under the shade of the tree Tsampoothapye. 
The sun by its daily motion had caused the shadow of all 
surrounding trees, to change its direction ; that of the tree 
under which you were placed alone remained unmoved ; 
I prostrated a second time before you, and now at the 
sight of this new wonder, I again bow down to you. The 
example of the king was instantly imitated by all the 
princes, who humbly bowed down to Budha. Satisfied 
with having humbled his proud relatives, Budha came 
down, and sat in the place prepared for him. He then 
caused a shower of red rain to pour down over the as- 
sembled multitudes. It had the virtue to wet those who 
liked it, and not to wet those who disliked it. This, is 
not, said Budha, the only time when such a wonder has 
happened ; the same thing took place once, during one 
of my former existences, when I was prince Wethandra. 
He went on, relating the most interesting circumstances 
of that former state of existence. The whole assembly 
now delighted at hearing his preachings, and witnessing 
the display of his power. They all withdrew when the 
preaching was over, and retired to their respective places, 
without, however, inviting Budha to come and take his 
meals in their houses. 

On the following morning, Budha set out with his 
twenty thousand followers to get his meal. When he 
had arrived at the gate of the city , he stood for a while, 
deliberating within himself whether he would go to the 
palace to receive his meal, or go, from street to street, to 
beg for it. He paused for a while, reflecting on the 
course of conduct that had been followed by all the for- 
mer Budhas. Having known that they all, without ex- 
ception, had been in the habit of going out from house to 
house, in quest of their food, he resolved at once to fol- 
low their example. Whereupon he entered the city and 
began to perambulate the streets in search of his food. 
The citizens, from the various stories of their houses, were 
looking out with amazement at such an unusual sight. 
How is this, said they, we see prince Ilaoula and his mo» 



166 



LEGEND OF ME BURMESE BUDHA. 



ther Yathatidara gotztg out attired with the richest clres- 
ses, sitting on the most elegant conveyance, and now 
Prince Theiclclat 7S is appearing in the streets with his 
hairs and beard shaved, and his body covered with a yel- 
low dress befitting a mendicant. Such a thing is unbe- 
coming indeed. Whilst they were holding this language, 
on a sudden, rays of the purest light shot forth from the 
body of Budha, and illuminated all the objects around his 
person. At this unexpected sight, they all joined in 
praising and extolling the virtue and glory of Budha. 

King Thoodaudana was soon informed that his son 
was perambulating the streets of the city, in the dress of 
a mendicant. Startled at such a news, he rose and seizing 
the extremity of his outer garment, he ran to the encoun- 
ter of his son. As soon as he saw him, he exclaimed : 
illustrious Budha, why do you expose us to such a shame I 
Is it necessary to go from door to door, to beg your food I 
Could not a better and more decent mode be resorted to, 
for supplying your wants ? My noble father, said Budha, 
it is meet and convenient that all Rahans should go out 
and beg their food. But, replied the monarch, are we 
not the descendants of the illustrious Prince Thamadat ? 
There is not a single person in our illustrious race, that 
has ever acted in such an indecorous manner. Budha 

78. — Budhist monks, out of humility and contempt for all worldly things, 
do not allow hairs or beard to grow. They walk barefooted, wearing a yel- 
low dress of the simplest make. They are bound to live on the alms that 
are freely bestowed upon them. The regulations of the Wini are, in this 
respect, most explicit and leave no room for false interpretation. A Rahan 
having renounced the world and divested himself of all worldly property, is 
bound by his professional vows, to rely for his daily food, on what he may 
obtain by begging. Hence the appellation of Bickus or mendicants always 
bestowed on them by Gaudama, whenever he addresses them in paiticular, 
on certain points regarding their profession. In Burmah, as soon as the 
day begins to dawn, a swarm of yellow dressed monks sally forth from their 
abode with the patta under the left arm, and perambulate the streets in 
quest of food. They never ask for anything ; they accept what is volunta- 
rily tendered to them, without uttering a single word of thanks or even 
Looking at their generous benefactors. This action of bestowing alms to 
the Rahans, is deemed a most meritorious one. The offerer, therefore, be- 
comes liberal not on account of the person he is assisting, but because of 
the abundant merits he hooes to derive from it. This notion agrees very 
well with the leading tenets of Budhism. 



LEGEND OE THE BEItMESE BE DTI A. 



161 



retorted : my noble father, 79 the descent from the glo- 
rious princes Thamadat, is something that belongs both 
to you and your royal family : the lineage of a Budha is 
quite different from that of kings and princes ; it bears 
no resemblance to it. Their ways and manners must es- 
sentially differ from those of princes. All former "Bud- 
has have always been hi the habit of thus going out in 
search of their food. Then stopping his course and 
standing in the street, he uttered the following stanzas : 
my noble father, it is not proper that I should ever neg- 
lect the duty of receiving alms ; it is an action good in 
itself, tallying with truth, deserving of great merits, and 

79. — The answer of Budha to his royal father, is a most remarkable one 
and deserves the attention of the observer. The great moralist does away 
with all the prerogatives man may derive from birth, rank and riches. Law 
alone can confer titles of true greatness and genuine nobility. The fervent, 
and zealous observers of the law, are alone entitled to the respect of their 
fellow men. The begging of alms may be in the eyes 01 weddings, a low 
and mean action, but it becomes a most dignified one, because it is enforced 
by the law. This lofty principle boldly establishes the superiority of virtue 
upon the strongest basis, and sanctions the moral code he was destined to 
publish to men and saddle on their conscience. The criterion of all that is 
good, excellent, praiseworthy and meritorious, is no more to depend on the 
arbitrary and very often erroneous views of men, but must rest upon the 
immutable tenets of the eternal law, discovered, revived and published by 
the omniscient Budha. This truth, like a flash of light,, illuminated the 
kiug's mind, and, at this first preaching of his son, he attained the first of 
the four states of perfection. 

The princes Thamadat, and Thoudaudana I oast to descend from. are. accord- 
i lg to BudhistiG sacred books, the princes who were elected to hold supreme 
power at the very moment the words mine and thine began to he heard 
amongst men, after they had eaten the rice called Tsale, and become subject 
to passions, that is to say, at the origin of society, in the begining of the 
world. The Kings of Burma, down to the present occupant of the throne, 
who are descending, in their opinion, from the Kapilawot line of Kings, lay 
claim to the same distinction. The writer has heard the present King of 
Burma, very coolly stating as a matter of fact, which no one could think of 
contradicting, that he descended from the Thamadat's royal line. 

The princess Yathaudra, mentioned in this narrative, had been the wife 
of Budha, ere he had withdrawn imo solitude and renounced the world. 
A son had just been born to him, when he left his father's palace. His 
name was Raoula. The doctrine of the influence of merits gathered during 
former existences, is forcibly illustrated in the case of Yathaudra, who, un- 
mindful of the position she occupied in former years, did not hesitate to 
fling herself at Budha' s feet, acknowledging him to be worthy of all honor 
and veneration. Her former merits disposed her to view in him, who had 
been her husband, the extraordinary personage who was to lead men through 
the path of virtue to the deliverance. 



LEGEND OF Till- BtMMESE BUBlLi. 



productive of happiness in this and future existences, 
When he had spoken, his father obtained the state of 
Thautapan. He went to the palace with his father, say- 
ing : those who go to beg food according to injunction 
and prescription of the law, are doing well, and prepare . 
themselves for a state of happiness both for the present 
and future : those who do go begging, but without any 
regard to the ordinances of the law, ought to refrain 
from doing so. He was speaking in that way, when he 
entered the palace. His aunt Gafcdamee became a Thau- 
tapan. His father, after this second preaching, reached 
the state Thagadagan. 

Thoodaudana invited Phra and his followers to ascend 
to the upper part of the palace and partake of the meal 
prepared for them. When the meal was over, all the la- 
dies of the palace came to pay their respects to Budha, 
Some of them urged the Princess Yathaudara to do the 
same. But she refused complying with their request, in 
the hope that a greater deference would be shown to 
her, when Budha would come and visit her in her 
apartments. Perceiving her studied inattendance, Phra 
said to his father : my noble father, I will go and visit 
the princess, and will, without saying a single word, 
make her pay obedience to, and prostrate before, me. 
King Thoodaudana took up the patta and accompanied 
his son to the princess's apartments, together with his two 
disciples Thariputra and Maukalan. Budha had scarce- 
ly been seated on the place destined to him, but Yathau- 
dara threw herself at Budha's feet, and placing her two 
hands on both ankles, touched repeatedly the upper part 
with her forehead. Meanwhile Thoodaudana mentioned 
to his son, the respectful and affectionate regard she had 
€Ter entertained for his person. Since she heard, added 
the king, that you had put on the yellow robe, she would 
wear but clothes of that color ; when she knew that you 
took but one meal a day, that you slept on a small and 
low couch, and gave up, without regret, the use of per- 
fumes, she instantly followed your example, ate but one 



LEGEND 6F THE BURMESE BUDHA. 



169 



Meal a day, slept on a ldW couch* and gave up without 



Budha, I do riot wonder at the practices of late dbseiVed 
fay the princess Yathauciara 5 iri former tirii^s, wheii her 
merits were biifc as yet few arid imperf^ct^ she was liViii^ 
at the foot of a certain mountain, aild knew, eVen then 1 , 
how to behave with becpmirigriess; and attend with a strict 
regard to all religious duties; 

On this very day that is to say, dri the 2nd day, aftef 
the full niodn'of Katson, wag fixed the time for the taking 
place df five grand ceremonies. Karida, 80 the younger 

80. — Nanda was Budha's younger brother, or rather Half brother; His 
inother was Patzapati, the ybimger sister df Maia; Siiice &udha had re- 
nounced the world, Nanda had become the presumptive heir to the crown of 
Kapilawot His conversion grieved nitich the king, whd, to' prevent the re- 
currence df such an event, exacted from the great reformer, that in after 
times no one could be admitted into the society of the perfect, without hav- 
ing previously obtained the consent of his ria'rents ; falling such a condition, 
the act df admission should be considered as null and void. Hence, we 
read in the book df ordination or admittance td the digriity df Kalian 1 , that 
the person directed by the President df the Assembly to examine the can- 
didate, never omits td enquire frdoi him, whether he hds Obtained the coin- 
sent of his parents. 

. The conversion df Radula followed that of Niiidi. Of this new and dis- 
tinguished convert, no . mention is made afterwards in the course of this 
work. He must, iri all likelihood, have become a celebrated member of the 
Assembly, is he Was trained up to the fiinctiorls and duties of his prdfes* 
sion by the greatest arid mdst renowned disciples, such as Maukalari, Thari- 
£>utra and Kathaba. 

In the History of Budbisni, the Lisseta won monastery Is ridt inferior in ce- 
lebrity to that of Weloowori. Therein GaiidSma aripduriced dviring a cer- 
tain nigHtj the :*6 beatitudes of the law to a Nat, that had come and request- 
ed him to make him acquainted with the most perfect points of his law. 
In the division df the scriptures called THodts or sermons, we see that the 
most important have been delivered in the hall of that monastery. 

Here is another instance of a donation df landed property td a religious 
corporation. In the first Oase, the gift had beeh made to him and to his 
Actual followers. But in this circumstance, Plird desires the rich and pious 
benefactor to make the donation, riot only iri behalf df self arid the preserii 
Assembly, but also in that df all future members, who might resdrt td this 
jplace. In a Budhistic point df view, We maty concliide th&t the Advice giveh 
td the ddndr, was intended as a means of multiplying the sum 1 df the nierits 
of his liberality, which must be commensurate with the numher of the in- 
dividuals to whom it is designed to be extended. 

According to the principle respecting property; which from immemorial 
time, has prevailed under almost all despotic governments in Asia, which 
recognises the head df the state as the sole, real and absolute owner df the 
sbil, it is evident that the act df donation was, legally speaking, a declara- 
23 




170 



LEGEND OF THE BURMESE' BUDHA. 



Brother of Budha, was to have his head washed, to put 
on the Thingkiit, or royal head ornament, to be raised to. 
the dignity of crown prince, to be put in possession of 
his own palace, and to be married. When Phra w as- 
leaving the palace, he bade the young pririce to take his 
patta and follow hirn, Nanda instantly complied with 
the request, and departed. He was just leaving the pa- 
lace, when the young lady he was tcr marry, heard the 
sound of the steps and of the voice of her lover. She 
was then busily engaged in combing her beautiful and- 
shining black hairs. With the left hand, drawing aside 
her hairs, and with the right, leaning on the window's 
frame, she with a sweet, yet tremulous voice, eagerly re- 
commended himy soon to- return. She then, continued to 
follow him with anxious eyes, until he could be seen no 
longer. Meanwhile resting against the window's side,- 
she had her heart full of ominous forebodings. Nan- 
da would have gladly given back the patta to his 
owner ; but as he felt backward to hand it over to hinv 
he followed Budha as far as the monastery. Though hie' 

tion or a statement of the disposal an individual made of the rights such as 
he had them, viz : • those of use, in favor of a religious body. The landed" 
property thus conferred, acquired a kind of saeredness which preserved it 
fronT the the grasp of eVen the most rapacious ruler. On another hand, the 
religious body had no right 01* po wer whatsoever to 'sell or dispose of that 
property. In a corporation constituted as the assembly of the disciples of- 
Budha was, and is ill our own days; the society alone could have the posses-" 
sion and management of immovable properties given to monasteries. Dona-' 
tions of this kind must have stood good as loiig as there were members of 
the Budhistic religious family, willing and ready to maintain their rights. 
Nothing short of a complete revolution in" the political sate of the country, 
or the prolonged absence of the individuals vested with the right of occupa- 
tion, could put an end to the effect of those deeds of donation. In Burmah, 
the Budhist monkspossess 'nothing, beyond the ground whereupon stands 
the monastery. From certain inscriptions' found in the midst of the ruins' 
of the temples at Pagan, it is evident, that in the" palmy days of that city, 
donations of landed properties, such as paddy fields, fruit trees', bullocks 
and peasants, were 1 made to monasteries and temples; But from the last three"' 
dr four hundred years, no vestiges of such deeds have ever been found. 
Se far as I have been able to make enquiries, I am not aware that 
the Order has ever become possessor of lands. In Ceylon such is not, 
aft least was not, the case, when the English occupied the island. Ex- 
tensive tracts of valuable lands were in the hands of the Talapoins, who' 
thereby obtained over the people the two fold influence- conferred by wealth" 
sfsd religion; 



LEGEND OF THE BURMESE BUDHA. 171 

had no intention of becoming Rahan, on his way to that 
place, yet despite of his former dispositions, he entered 
into the society of the perfect. So that on the second 
day after Phra's arrival at Kapilawot, Nanda became a 
Rahan. Some other writings mention that this happened 
but on the third day. 

On the seventh day after Phra had entered into the ci^ 
ty of Kapilawot, the mother of Raoula, princess Yathau- 
dara, put on her son the choicest ornaments, and sent 
him to Phra, saying previously to him : " Dearest son, 
he, whom you see surrounded by twenty thousand Ra- 
handas, whose face resembles gold, and whose body is 
similar to that of the chief of Brahmas, is indeed your 
father. He was formerly the owner of the four gold 
vases, which have disappeared on the very day he with- 
drew into solitude ; go to him now, and say respectfully, 
that being, at present, crown prince of this kingdom, des- 
tined to succeed your grandfather on the throne, you 
wish to become possessed of the property that will befall 
you, in right of inheritance. The young prince depart- 
ed. Having come into the presence of Budha, he en- 
deavored, with the simplicity and amiability becoming a 
young lad, to ingratiate himself in his father's favor, and, 
said how happy he was to be with him, adding many 
other particulars befiting his age and position. Budha 
having eaten his meal and performed his usual devotions, 
rose up and departed. Raoula fqllowed behind, saying : 
Father, give me my inheritance. Budha appearing nei- 
ther displeased nor vexed at such a demand, none of his 
followers durst tell the young prince to desist from his 
apparently rude behaviour, and go back to the palace. 
They all* soon reached the monastery. Phra thus thought 
within himself: Raoula is asking from me perishable 
things, but I will give him something more excellent and 
lasting. I will make him partaker of those goods I have 
gathered at the foot of the Bodi tree, and thereby will 
provide for him a better inheritance for the future. 
^Yh^eup 011 he called Thariputra and said to him : Be^ 



LEGEND OF THE BUBMESE BUDHA. 



loved disciple, the young prince Raoula is asking from 
me a worldly inheritance, which would avail him nothing, 
J^ut J wish to present him wi$fy something more excellent, 
an imperishable inheritance ; let him become a Rahan. 
Maukalan shaved the head of Raqula and attired him 
with the Tsiwaran. Tl^ariputra gave him the first in- 
structions. W^ en > hereafter, he became Batzing, Kathaba 
trained J^im up tq tfye duties qf bis new prqfession. 

King TtiQodaudana had seen his first son prince Thei- 
jiat leaving the palace, and all the attracting allurements, 
qf a brilliant court ; despite qf all his precautions, subse? 
quently, lie witnessed fyis going into a sqlitude and be- 
poming a R,ahan. Next tq him, his younger son Nanda, 
though assured by the promises of soothsayers, to become 
a great and eighty ruler, had joined the society of Ra- 
bans. These typo events had deeply afflicted him. But 
pn hearing that Iris grandsqn had also become a Rahan ? 
he cquld no longer keep his affliction within himself, 
I had, §a$ hp, hoped that my grandson would succeed 
me on the throne ; this thought consoled me for the loss 
pf my two sqns. What will become of my throne ? Now 
the royal succession is at an end, and the line of direct 
(descendants, is for ever cut and irrevocably broken as- 
under. 

Thoodaudana obtained the state of Anagam. He saidl 
to himself : it is enough that I should have had so much 
to suffer and endure qn the occasion qf my two sons and 
my grandson becqming Rahans ; I will spare to other pa- 
rents a similar afilictiqn. lie went tq Budha's place, and 
Jiaving paid him his respects in a becqming manner, he 
asked him tq establish a regulation forbidding airy son tq 
become Rahan, unless he had the consent of his parents. 
Budha assented tq his father's wish and preached to him 
the la\y. When the instruction was finished, the king 
]bowed tq him, rose up, turnecj. on the right and departed. 
Budha calling immediately the Rahans, said tq them : 
beloved Bickus, no one is to be admitted to the profes- 
sion qf Rahan, ere he has obtained the consent of his pa- 



LEGEND OF THE BURMESE BUDHA. 



173 



rents : any one that shall trespass this regulation, shall 
be guilty of a sin. 

On a certain day, Phra having eaten his meal at his 
father's palace, the king related to him the circumstance 
of a Nat who, whilst he was undergoing great austerities 
in the solitude, hacj. come and conveyed the report of his 
son having succumbed under the hardships pf mortifica- 
tion ; but he would never give credit to such a rumour 
as he was certain that his son could not die, ere he had 
become a Budha. My illustrious father, replied Budha, 
you are much advanced in merits ; there is no wonder at 
your not believing a false report ; but even in former 
ages, when your merits were as yet yery imperfect, you 
refused to believe your son was dead, though in proof of 
this assertion, bones were exhibited before you in confirma- 
tion of the report. And he went on relating many partiT 
pulars that are to be found in the history qf Maha Damma 
Pala. It was at the conclusion of this discourse that the 
king became Anagam. Having thus firmly established 
his father in the three degrees of perfection, Budha re- 
turned to the country of Radzagio. 

During this voyage, the most excellent Phra, arrived at 
jbhe village of Anupya, in the country of the Malla Prin- 
pes. In the neighborhood of the village, there is a grove 
pf mango trees. To that place, he withdrew with his 
twenty thousand disciples, and enjoyed himself in that se- 
pluded and delightful retreat. 

"\yhilst he dwelt on that spot, the seed of the law that 
he had planted in his native city, was silently casting 
£eep root, in the hearts of many . His uncle Thekkaudana 
fiad two sons, named Mahanan and Anooroudha. On a 
certain day, Mahanan said to his younger brother : From 
£mong the several families of the royal race, many per- 
sons have left the world and embraced the religious pro- 
fession under the guidance of Budha. Our family is the 
only one that has not as yet given any member to the as- 
sembly. I will make you a proposal : either you will be- 
come an ascetic, and leave me your inheritance ; or I will 



171 



LEGEND OF THE BURMESE BUDHA. 



myself take that step and make over to you all that I 
possess. Anooroudha at once accepted the proposal. 

When the two brothers' intentions became known, five 
young princes, their playmates and relatives, named Ba- 
goo, Kimila, Badclya, Ananda* and Dewadat desired to join 
them in their pious design. Having put on their finest 
dress, they went into the country, having no other atten^ 
dant but Oopali, their barber. They shaped their course 
in the direction of Anupya. Being at a small distance of 
the mango trees grove, the young princes stripped them- 
selves of their rich dresses, and gave them in all property, 
to the barber, as an a knowledgement of his services. 
The latter, at first accepted them, and was preparing to 
return, when the following thought occurred to his mind : 
If I go back to Kappilawot with these fine and rich ap- 
parels, the king and the people will believe that, by foul 
means, I have come in possession of so many valuables, 
and I shall certainly be put to death. I will follow my 
masters, and never leave them. Hereupon he returned 
in all haste and joined them at the very moment they 
were disposing themselves to enter into the Anupya 
mango trees grove. Oopali was admitted in their com- 

* Ananda whose conversion is here mentioned, was the son of Amitau- 
dana, a brother of king Thoodaudana, and therefore first cousin to Gauda- 
ma. He is one of the best known disciples, of the celebrated philosopher of 
itapilawot.' He has gained his well earmed fame, less by the shining at- 
tainments of- his intellect than by the amiable qualities of a loving heart. 
He bore to Budha the most affectionate regard, and the warmest attach- 
ment, from the very begining of his conversion. The master repaid the 
love of the disciple, by tokens of a sincere esteem and tender affection. 
Though it was but along period afterwards, that Anancla was officially ap- 
pointed to minister unto the personal wants of Budha, yet the good dispo- 
sitions of his excellent heart, prompted him to sejve Budha on all occasions, 
and in every way that was agreable to him. He became the medium of in- 
tercourse between his beloved master and all those that approached him. 
When he had to communicate orders or give directions to, the Religious, or. 
when some visitors desired to wait on him, Anancla was the person who 
transmitted all orders, and ushered visitors, in the presence of the. great 
preacher. 

■' Dewadat was both first cousin to Budha, and his brother-in-law. His 
father was Thouppabudha, Maia's brother. He was brother of the princess 
Yathaudara, who had married our Gaudama, when he was crown prince of 
Kapilawot. Hereafter, we will have the opportunity to see that his moral 
clispositions were very different from those of the amiable Ananda. 



LEGEND OF THE BURMESE BUDHA." 



175 



pany and ushered, along with them, into Budha's presence. 
Having paid their respects in the usual manner, they ap- 
plied for the dignity .of members of the assembly. Their 
request was granted. But previous to passing through 
the prescribed ceremonies, the. princes said one to ano- 
ther : great indeed, and deeply rooted is the pride of 
princes : it is extremely difficult to shake it off, and free 
oneself of its tyranical exigencies. Let Oopali be first 
ordained ; we will have an opportunity of humbling our- 
selves, by prostrating before him. Their request was 
granted. After having paid their respects to the newly 
ordained convert, they were likewise admitted among 
the members of the essembly. Their proficiency in the 
s-piritual progress was not the same. During the 2nd lexnV 
which they spent in the Weloowon monastery, Baddya, 
Bagoo and Kimila reached the culminating point of per- 
fection, by becoming Hahandas. Ananda became Thau- 
tapatti. Anooroudha greatly advanced in the higher 
path of metaphysics. As to Dewadat, he never attained 
but the Lauki thamabat 

A little while after the conversion of the royal prin- 
ces, Budha left Anupya, continued his voyage to lia- 
dzagio, and forthwith retired into the Weloowon mo- 
nastery to spend his second lent. The time was chiefly 
employed in training up the new converts in the ac- 
quirement of the knowledge of the great truths, and in 
the practice of virtue. His son Haoula, about 8 years 
old, evinced the greatest dispositions. His attainments 
were far above his age, and often elicited the admiration 
of the Italians. On a certain occasion, Budha overheard 
them expressing their astonishment at the surprising pro- 
gress, Eaoula was making in his studies. Coming 
among them, as if perchance, Phra asked them what was; 
the subject of their conversation. They answered that, 
they were praising and extolling the wonderful abilities of 
Kaoula, and his matchless good dispositions. Thereupon, 
Budha remarked, that this was not to be wondered at 
Theiv, he related to them the dzat Miga, by which he 



176 LEGEND OF THE BURMESE itiMh 

showed to them that during former existences Raoula had 
distinguished himself, ill a conspicious manner, by his ex* 
cellent and admirable dispositions. As a reward for his 
good behavior and high mental qualifications, he was 
made Patzin. His mind continuing to expand in almost 
miraculous a manner, he becaiiie & Rdhanda with myriads 
of Nats. 

During the same season', Budha often went to Eadza« 
gio, to beg his food. There was in that city a flowers 
seller, who, every day, was wont to bring eight bouquets 
to the king, and receive, in return, from the royal hands, 
eight pieces of silver. On a certain day, as he was com- 
ing from the country into the town, with his usual supply 
6f flowers for the king, he happened to see Budha in the 
streets, at a moment, when, by a miraculous display of 
his power, the six gloried beamed out of his body. He 
then said to hiniself : I wish to go aiid offer these flowers 
to Budha. But {he king will doubtless be much angry 
with me. He may have me arrested, thrown* into prison, 
and put to death for having failed in offering him the' 
usual present. Despite the great danger that hangs over 
me, I will go to Budha and offer him my flowers. Great 
indeed, and lasting shall be the merits I will gain ; they 
will follow nie dufhig countless existences; 

With a heart full of joy, Thoomana, for such is his name, 
went to the resting place where Budha was seated, sur- 
rounded by crowds of people, and laid the flowers athis feet. 
With a marked satisfaction, Gaudama accepted the offer. 
Thoomana went home and related to his wife what had 
just happened. The latter, irritated partly by the fear of 
the king's wrath, and partly by the loss of the moneys 
she daily received, began to abuse her busbarid With the 
coarsest language; &he was so much maddened by pas- 
sion, that she in all haste went to the king, denounced 
her husband, and instantly sued for a divorce. Pimpa- 
thara revolted at such an act of unparalelled audacity , v 
ordered her to withdraw from his presence and go back 
to her house. Meanwhile he commanded one of his 



LEGEND OF THE BURMESE BUDHA. Ill 

courtiers to order the flowers seller, to come to the pa- 
lace on the following day. As a matter of course, the 
royal request was punctually complied with... In the pre% 
sence of the assembled courtiers, the king highly, praised 
the conduct of Thoomarra and instantly rewarded him 
with great liberality. As Thoornana had offered Co Bud- 
ha eight bunches of flowers, the king, to acknowledge in 
a distinct manner such an offering, gave him 8 ele-- 
phants, 8 horses, 8 slaves, 8 bullocks, = .8,000 pieces - of 
silver and the revenue of 8 villages. JSudha, likewise, 
exceedingly extolled the meritorious behavior of Thoorna- 
na in the presence of the people, and said that, during a 
whole world, he would be exempt from the four states of 
punishment, enjoy happiness in the seat of man and in 
those of Nats, and finally become a Pitzega-budha. The 
value of the offering, though little in itself, became great 
by the imminent risks he voluntarily exposed himself to. 
He made his offering, though he was certain of incurring 
on that account the Ruler's displeasure. . . 

When the season of retirement was over, Gaudama 
travelled through different places. He went to Patzana- 
wonta, in the Dzetia country ,: thence he passed into the 
Bisakila forest, and returned to Eadzagio, in the grove 
of Yin-daik trees, near the burial place. 

Whilst Budha was in the splendid Bzetawon monas- 
tery, just presented to Mm, a strong temptation came 
upon: Anunda, to renounce his calling and return. into the 
world. He went so far as to tell some of his Brethien, 
that he recollected the promise of a prompt return, he 
made to his young bride Dzanapada-kaliani, and that 5 ' 
now, he wished to fulfill it, by immediately going back 
into his palace, and resuming his former mode of life. 
This was soon reported to Gaudama, who resorted to the 
following expedients to crush in its bud, the rising temp- 
tation. He took Ananda by the arm, rose with him in 
the air, and led him in the direction of the Nats' seat of 
Tawadeintha. On their way, Budha by a miraculous 
process, exhibited to the eyes of his companion the right 



178 



LEGEND OF THE BURMESE BUDHA* 



of an immense forest in conflagration; On the burnt' 
stump of a tree, be showed him a female monkey horrib- 
ly mutilated, having her tail, ears and nose cut off. At 
such" a sight, the homlled Ananda turned away his eyes' 
in disgust. A little while after this, Budha exhibited be- 
fore him the dazzling and heart- captivating sight of a 
long array of fire hundred matchless beauties. They were 
daughters of Nats going to pay their respects to the great 
Thagia. Ananda was g?.zing at them with silent but en- 
raptured feelings. Budha said to him : do you believe 
those beauties that are before you, to be equal to Dzaiia- 
pada \ She is no more to these perfect forms, answered 
he, than the bleeding female monkey we have left behind 
us, is to her. All these celestial damsels, said Budha, J 
shall give to you, provided you agree to remain in the 
monastery, for some years longer. Willingly do I accept 
the proposal, replied Ananda, I wi'l stay cheerfully in 
the monastery on such favorable terms. Whereupon,; 
both returned to the monastery. 

The members of the assembly soon became ac- 
quainted with what had passed between the master 
and the disciple, and keenly taunted Ananda with 
their sarcastic remarks upon the daughters of Nats.- 
Ashamed of himself, Ananda withdrew into solitude. 
There he devoted himself to reflexion and peniten- 
tial deeds, and finally anihilated the evil desires of his 
unsubdued passion. When the inward struggle was over, 
and peace had been restored in him, Ananda went to 
Budha's presence, and stated his willingness to dwell for 
ever in a monastery and lead a religious life. Meantime 
he released him from the promise he had made to him, 
respecting the celestial beauties. Budha was much 
pleased at such a happy change. He said to the assem- 
bled Keligious : Previous to this occurrence, Ananda re- 
sembled a badly roofed house, which lets in the rain of 
passions ; but now it is similar to a well roofed building, 
which is so well protected, that it is a proof against the oo- 



XEGEND OF THE BURMESE EUDHA. 



179 



"zing of passions. Whereupon he related the following 
story concerning a former existence of Ananda. 

A merchant named Kappaka, had a donkey which he 
used to carry goods from place to place. Having, on one 
day, come near a place covered with trees, Kappaka un- 
loaded his animal, to allow him some time to rest and to 
graze. Meanwhile a female donkey was likewise grazing 
in the neighborhood. Its presence was quickly detected 
by Kappaka's animal. When the moment of departure 
had come, the latter, attracted by the female, kicked fu- 
riously at his master, and would not allow the load to be 
replaced on its back. The merchant enraged at this un- 
usual freak began to threaten the rebellious beast, and 
then to hit it with the whip, as hard as he could. At 
last the poor animal, unable to bear any longer the 
blows, mentioned to his master the cause of his unusual 
behavior. Kappaka told him that if he would but conti- 
nue his voyage, he would give him, at the end of the 
journey, several fine females, much superior to the one he 
was now coveting. The proposal was accepted. At the 
end of the journey, Kappaka said to the beast : I will 
keep my promise with you : but I must inform you that 
your daily provender shall not be increased ; you will 
have to share it with your companion. Subsequently 
you will have little ones to provide for and maintain, but 
your daily ration shall not be increased in the least, you 
shall have to work for me as much as you do at present, 
and also to provide for the maintenance and support of 
your family. The donkey, after a few moments of re- 
flexion, thought it was better to remain as he was ; and 
from that moment, he was entirely cured of his inordinate 
inclination. At the conclusion of the narration, Budha 
said: the male donkey, was he, who has now become 
Ananda ; the female donkey, Dzanapa-kaliani ; and Kap- 
paka is now the most excellent Phra, wbo is the teacher 
of men, Nats and Brahmas. 

Budha, whilst at Wethalie, went out through the 
cctotry, antl, in all the places that he visiiJdd, preached 



m 



LEGEND OF THE BURMESE BUDHA. 



to the crowds of hearers. It was during one of his be- 
nevolent errands, that he met with a celebrated Pounha 5 
named Eggidatta, who with great many disciples led an 
ascetic life, after having been formerly the chief Pounha 
of king Kothala, first, and next, of his son. Budha ear- 
nestly desired the conversion of so distinguished a per- 
sonage. Maukaian was at first dispatched to that famous 
hermit, for attempting to bring him over to his master ; 
but he utterly failed. The reception, he at first met with, 
was anything but pleasant. The work was to be done, 
and perfected only by the irresistible eloquence of the 
great Preacher. Budha soon came up to the entrance of 
Eggidatta's cell. He began to upbraid the Eathee for 
teaching his disciples to worship mountains, trees, ri- 
vers, and all that exist in nature. He then initiated him 
to the knowledge of the four great truths. Eggidatta, 
seeing the truth, at once became a convert, with all his 
disciples. When this great spiritual conquest was achiev- 
ed, Budha returned to E adz agio, and spent the third sea- 
son in the Weloowon or bamboo grove monastery. It was 
during the three months of the rainy season, that Buclha 
imparted in a more complete manner, to his disciples, the 
knowledge and science which during his peregrinations, 
he had but superficially conveyed unto them. At the 
same time, he carefully trained them up to the practice 
and observance of those disciplinary regulations, which 
were intended as means to subdue passions, to estrange 
them from the world and all its attractions, and lead a spi- 
ritual life. 

During his stay in the monastery, among the many in- 
structions that he gave to his disciples, I will relate the 
particulars that he mentioned respecting the former do- 
ings, and the final" conversion of the Eahanda Tsam- 
pooka*. 

* The story of Eggidatta gives us an insight into one of the tenets which 
was held by that ascetic. His interlocutor reproached him with worship- 
ping mountains, trees, forests, rivers and the heavenly bodies. From tee 
expressions made use of, by the Burmese translator, the writer is inclined 
to believe that a direct allusion is made to Pantheistic opinions. We kuo^ 



LEGEND OF THE BURMESE BUDHA. 



1S1 



In the days of the Budha Kathaha, Tbampooka, or 
rather the being who in the present existence is called by 
that name , put on the religious dress in the Thawatie 
country. He lived in a fine monastery, and had for his 
supporters the best and richest people of the place. On 
one day, a Tiahan belonging to another country, came to 
his monastery and begged the favor to be allowed to live 
therein for some time. The heartless Tsampooka denied 
him admittance, in the interior of the building, but toler- 
ated his staying in the verandah, daring the cold season. 
The people, however, actuated by better feelings than 
those of their teacher, brought regularly food for the 
head of the house, as well as for the stranger, for whom 
they felt great affection. The spiteful Tsampooka could 
not bear to see the people showing marks of kindness 
and benevolence towards his hated guest. On one oeca- 

that most of the Indian schools of philosophy have based their various 
systems of rnetha physics, upon that most erroneous foundation. According 
to Pantheists, this world is not distinct from the essence of God ; all that 
exists, is but a manifestation or a developement of the substance of God. 
This world is not the work of God, existing as distinct from its maker, but 
it is God manifesting himself substantially in all things. Who could then 
wonder at the conduct of Tsampooka 1 He worshiped God, or rather that 
portion of the supreme Being, whom he saw in the great and mighty sub- 
jects that surrounded him and attracted his notice. 

- Old Spinosa of the 17th century, and his unfortunately too numerous fol- 
lowers of this century, have recast into hundred different moulds, the pan- 
theistic ideas of the Hindu Philosophers, and offer to the intelligence of 
their hearers an ! readers, through an almost unintelligible language, the 
same deadly food, which has finally produced on the Hindous' mind, the 
sad results which we witness. If we were better acquainted with the variety 
of doctrines which the Hindu Philosophers have exhibited in the field of 
metaphysics, we would be soon convinced that" the modern metaphycians, 
who have placed themselves out of the pale of revelation, have not advanced 
one step in that science, and that the divergence in their opinions, is but a 
faithfull representation of the confusion which, more than two thousand 
years, prevailed on the banks of the Gauges, among their predecessors in 
the same speculative studies. 

It appears that Tsampooka was in his days, what the Jogies or Hindoo 
penitents are up to our time. He remained on his rock, in the most diffi- 
cult position, for the space of fifty-five years, exhibiting himself to the 
erowd, and aiming at wining their admiration, by the incredible; sufferings 
that he voluntarily submitted to. His apparent sanctity was made up of 
very doubtful materials." He parsed off himself, for a man, who could remain 
without eating, and who was gifted with supernatural powers. Plain hu- 
mility, which is nothing but the result of the true knowledge- of self, - was 
ixot the favorite virtue of our spiritual quack. 



182 



LEGEND OF THE BURMESE BUDHA. 



^ion, he forget himself so far as to abuse him by repeat- 
ing the following coarse expressions : eat dirt, go naked, 
and sleep on the baie ground. Such an inhuman beha- 
vior met soon with a condign punishment. The wretch- 
ed Tsampooka had, at first, to endure horrible torments in 
hell. 

On his return to the seat of man on earth, he was 
born from respectable parents, but he was always prone 
from his infancy, to indulge into the lowest habits. He 
would secretly steal away, and actually satiate the crav- 
ings of hunger by eating the most disgusting things : he 
would not bear clothing, but run about in a state of nak- 
edness : he would but sleep on the ground. His parents, af- 
ter many fruitless attempts to correct him, resolved to make 
him over to the heterodox ascetics. Those received him. 
But he would not eat in company of his brethren, nor go 
to beg with them. He profited of the moment they were 
absent, and went to devour the excrements he could find. 
His excentric and disgusting habits were soon found out, 
and his new friends said one to the other : let this man 
be no longer allowed to live with us. Should the disci- 
ples of the Eahan Gaudama hear that one of our compa- 
ny is behaving in such a manner, our brotherhood would 
become a laughing stock to them. He was, therefore, 
expelled from this place. Tsampooka went to take his 
abode on a rock, near the place that served as receptacle 
to the sewers of Radzagio. On that rock, he remained 
in the most fatiguing posture : he leaned on the right 
hand which rested on the rock, and also on his right 
knee ; the left leg was stretched, and the left arm raised up. 
He kept his mouth opened. When the people asked him 
why he remained with his mouth wide opened, as a man 
who incessantly draws air in his lungs, he answered that 
refraining from the use of coarse food, he was feeding on 
air only : when questioned about the singular position of 
his two legs, he answered, that, were he to stand on both 
legs, the earth w T ould instantly shake. He had been dur- 
ing fifty livD yfears in that sad position, when Gaudama, 



LEGEND OF THE BURMESE BUDHA. 



183^ 



moved with compassions at his pitiable condition, went in 
person to convert him. He began to relate to him all 
what he had done daring former existences, mentioning' 
in particular the sin he had been guilty of, towards a bro- 
ther hermit. At this unexpected declaration, Tsampooka 
humbled himself. Budha then preached to him his law. 
The repenting Tsampooka firmly believed in all that was 
said to him. He, then, rose up and with a heart over 1 
flowing with joy, he instantly left' his place, followed his 
new master, and soon became a Eahanda. His proficien- 
cy in science and virtue was such that he, soon, occupied 
a distinguished rank among the members of the assembly. 

Chaptepw IX.- 

A rich man of Thawattie, named Anatapein, becomes a convert — Story 
of Dzewacha — He cures Budha of a painful distemper — The peo~~ 
pie of Wethalie send a deputation to Budha — Digression on the 
manner, Budha spent daily his time — Settling of a quarrel between 
the inhabitants of Kaidia avd those of Kapilawot — New converts are 
strengthened in their faith — Thoodaudana's death in the arms of 
his son — Queen Patzapati and many noble Ladies are elevated to' 
the rank of Bahaness — Conversion of Ktma, the first queen of king 
Pimpathara — Heretics near Thawattie are confounded by the dis- 
play of miraculous powers— -Budha goes to the seat of Thawadein- 
tha, to preach the law to his mother. 

When Budha was in the country of Eadzagio, a cer- 
tain rich merchant, named Anatapein, came to Hadzagio,- 
With five hundred carts loaded with the most precious* 
goods, and took his lodging in the house of an intimate 
friend. Whilst living with his friend, he heard that 
Gaudama had become a Budha. He suddenly was seiz- 
ed with an earnest desire of seeing him and hearing his doc- 
trine. On a certain day, he rose at an early hour, and per- 
ceived, reflected through the lattices of the window, some 
rays of an uncommon brightness. He went in the direction 
of the light to the place where Budha was preaching the 
law. He listened to it with great attention, and, at the 
end of the discourse, he obtained the state of Thautapan. 
Two days after, he made a great offering: to Budha and to 



184 LEGEND OF THE BURMESE BUDHA; 

the Assembly, and requested him to come to the country of 
Thawattie. The request was granted. The distance to 
Thawattie is forty-five youdzanas. Anatapein spent enor- 
mous sums, that one monastery should be erected, at each 
youdzana distance. When Bndha was approaching, the 
pious merchant arranged as follows for the reception of 
the distinguished visitor and presenting to him a splendid 
monastery called Dzetawon. which he had made ready 
for him. He sent, first, his son richly attired with five 
hundred followers, belonging to the richest families; 
then followed his two daughters with five hundred girls, 
all decked with the most costly ornaments. Every one 
carried flags of five different colours. These were fol- 
lowed by five hundred dames, having the rich mans wife 
at their head, each carrying a pitcher of water. Last of 
all, came Anatapein, with five hundred followers, air 
wearing new dresses; Gaudama let the crowd walk in 
front, and he followed, attended by all the Eahans. 
When he entered the grove, he appeared as beautiful as 5 
the peacock's tail when completely expanded. Anata- 
pein asked Gaudama how he wished the donation should 
be made and effected ? Let the monastery be offered, said 
Budha, to all the Rahans that may come in future to this 
place, from what quarter soever. Thereupon; the rich 
man, holding a gold vessel of water, poured its contents 
on the hands of Budha, saying : I present this monastery 
to Budha and to all the Bahans that may come hereafter 
to reside therein. Budha said prayers and thanks in 
token of his accepting the offering. Seven days were de- 
voted to making this great offering, and during four 
months, uninterrupted rejoicings went on, in commemo- 
ration of this great and solemn donation. For the pur- 
chase of the place, and the expense for the ceremony,- 
enormous sums were lavished. During the era of for- 
mer Budhas, this very place had always been purchased 
and offered to them and their disciples. , 

IN.B. — Here is found narrated in full the history of 
a celebrated physician named Dzewaka, As such story 



LEGEND OF THE BURMESE BUDHA. 



185 



has no reference whatever to Budha's career, I will give 
but a very succinct account of it] 

At a certain time, 81 when Budha lived in the city of 
Radzagid, the country of Wethalie was made rich, gay 

81. — It is impossible to assign the moti ve that may have iuduced the 
compiler of Budha's life, to insert in his work a long episode on the celebrat- 
ed physician D/.ewaka. The story is in itself uninteresting, and throws no 
light whatever on the history of the supposed originator or reformer of 
Budhism. For this reason it has been thought qiiite unnecessary to give 
a complete translation of the whole passage. The name of j )zewaka is quite 
familiar with the adepts of the medical art in Burmah.. Many times the 
writer has made inquiries respecting the works of the Hippocrate of India, 
but he has never been able to meet with mention of, Or allusion to, such, 
compositions. Hence he has been led to suppose that the father of medi- 
cine in these countries, has left after him, no writings to embody the results 
t)f his theoretical and practical favorite pursuits. Surgery appears to have 
been no novelty to our great Doctor, since we see him, on an occasion, ex r 
tracting from the body of a prince, by means of an incision, a snake that 
put his life in peril. 

The numerous quacks who in Burmah assume the name of physicians and 
are ever ready to give medicines in all cases, even the most difficult and 
complicated, are ignorant of the very elements of the surgical art. They 
possess a certain number of remedies made up with plants, which, when 
-applied under proper circumstances and in certain cases, work out wonder- 
ful cures. But the native physicians, unable in most instances to discern 
the true symptoms of d seases, give remedies at random, and obtain, in too 
many cases, results most fatal to the unfortunate patient. In medicine as 
well as in religion, ignorance begets superstition, and recourse to magical 
practices. We may positively assert that the black art is, with native 
practitioners, an essential concomitant to the practice of medicine. Wheii 
a physician has exhausted the limited stock of remedies that, he possesses, 
and lie finds, in spite of his exei'tions, that the disease bids defiance to his 
skill, he gravely tells the relatives of the patient that some evil spirit w 
interfering with his remedies, and. that he must be expelled, ere there could 
be any chance of relieving the sufferer and obtaining his recovery. Where- 
upon a shed is erected with the utmost speed, on a spot close to the house 
■of the patient. Offerings of rice, fruits and other articles are made to the 
pretended evil spirit, who is supposed to have got hold of the suffeier's body. 
T)ances of the most frantic character are carried on by his relatives. Males 
will only officiate in default of females ; preference is always given to the 
latter. Young girls, says the Burmese, are the fittest persons for the occa- 
sion, as it is supposed that the evil Nat is more effectually and easily pro- 
pitiated by the power of their charms. This exercise lasts until strength 
at last failing them, they drop down in a state of complete exhaustion and 
prostration. They appear to have lost entirely their senses. In that state, 
they are supposed to be inspired by the evil spirit. Interrogated by the 
physician on the nature of the disease, and the proper remedies to be ap^ 
plied for eradicating it, they give answers, or rather they become channels 
through which the spirit, satisfied with the offerings made in his honor, 
coudescends to declare that he has now left the patient, and that by plac- 
ing him under a certain treatment; that he fails not to indicate; he wia 
25 



186 LEGEND OF THE BURMESE BUDfiX 

and attractive by the presence of a famous courtezan. A 
nobleman of Radzagio, who h°d just returned from that 
country, narrated to the King all that he had seen at 
Wethalie, and induced the monarch ta set up, in his own 
kingdom, some famous courtezan, who would be skilful in 
music and dancing, as well as attractive by the forms and 
accomplishments of her person. Such a person having 
been procured!, she was, by the munificence of the King, 
placed on a most splendid footing, and one hundred 
pieces of silver were to be paid, for each evening's visit. 
The King's son being rather' assiduous in his visits to her 
place, she became pregnant. Aware of her state, the 
courtezan affected to be sick until her confinement. She 
directed her servant to throw out the newly born infant, 
on a heap of rubbish,, in some lonely and distant place. 
The next morning, the King's son going out with some 
attendants, chanced to- pass close to the spot where the 
infant had been deposited. His attention having been 
attracted by the noise of crows hovering close by, he 
Went to- see what it was. To his great surprise, he saw 
an infant yet breathing, half buried in rubbish. Taken 
tfp by the beauty of this little creature, the prince order- 
ed the cMld to be carried to the palace, where he was 
Drought up with the greatest care and attention. He 
was named Dzewaka, which means life, because the' 
prince, when he found him ant, inquired if he was alive. 
The young lad having reached the years of discretion, 
was unwilling to remain in the palace, not attending to 
any business. In order to afford relief and comfort to his 
fellow creatures, he resolved to study medicine. He re- 
paired to Benares, placed himself under the direction of 
a famous physician, and soon became eminent by his ex- 
treme proficiency in the profession. Having left his 
master, and begun practice in his own name and for his 
own account, Dzewaka worked the most wonderful cures, 



soon recover his health. Such like occurrences are exceedingly common. 
They are called by the Natives,,festivals- of the Nat-pan, or of the possessing 
spirit. 



LEGEND OF THE BURMESE BUDHA. 



181 



which soon procured to him unbounded wealth and an 
extraordinary reputation. 

Dzewaka was at the height of his fame, when on a 
certain day, Budha happened to be troubled with belly 
ache. He called Ananda and said that he wanted some 
medicine to relieve him from pain. Ananda went to the 
place where lived the celebrated Dzewaka. and informed 
him of Budha's complaint. The doctor ordered first a 
rubbing of oil, which was to be repeated three days after. 
This remedy not having a full effect, Dzewaka took three 
lily flowers, whereupon he spread several powders, and 
came to Budha, saying : Most glorious Phra. here is one 
lily flower, please to smell it ; this will be followed by 
ten motions. Here is a second one ; the smelling there- 
of will produce a similar effect ; and this one will cause 
the same result Having handed over the three flowers, 
the doctor paid his respects to Budha, turned on the 
right and left the monastery. 

When he was crossing the gate, he thought within 
himself: I have given a medicine calculated to cause 
thirty motions, but as the complaint is rather of a 
serious and obstinate character, twenty-nine motions 
only will take place ; a warm bath would be requir- 
ed to produce the thirtieth ; with his reflection he de- 
parted. Budha who saw all that passed in the doctor's 
mind, called Ananda and directed him to prepare a warm 
bath. A little while after, Dzewaka came back to Bud- 
ha, and explained to him his prescription. Budha was 
soon restored to his former health, and Dzewaka told 
him that the people were preparing to make him offer- 
ings. Maukalan went to the son of Thauna, a rich man, 
to get some rice from a field that had been watered with 
milk. The owner gave rice to Maukalan and urged him 
to partake of it, assuring him that there was some other 
in reserve for Budha ; Maukalan assented. After the 
meal, his patta was cleaned with perfumed water, and 
filled with the choicest food. Maukalan took it to Budha 
who ate it. Afterwards he preafche'd the law to the king 



188 



LEGEND OE THE BURMESE BUDHA. 



and to an immense crowd ; amongst them was Thauna's 
son. They all obtained the first decree of perfection, but 
Tharrna reached at once the state of Arahat. 

Dzewaka came again to Budha's presence, and request- 
ed the favor of presenting him two splendid pieces of 
cloth, he had received in present from a king, whom he 
had cured of a most distressing distemper. Moreover, he 
wished that the Eahans should be allowed to receive 
clothes of a better sort, than those they were wont to 
wear. Budha received the two pieces and preached the 
law to the donor, who attained the state of Thautapan. 
Dzewaka rising frcm his place, wheeled on the right and 
departed. 

A little while after, Gaudama called the Eahans 
and said to them : beloved Bickus, now I give permis- 
sion to the faithful to make offerings of cloth for your 
dress. 81 Whoever is pleased with his present dress, 
let him wear it ; whoever is disposed to receive some 
other from the people, let him do so. But 1 must praise 
vou for having hitherto been satisfied with the ancient 
dress. The people of the city having heard of the per- 

81 ( bis.)— The first followers of uiidlia, observing a mode of life much, 
resembling that of the Eatnees. had hitherto made use of the dress they 
had purchased, previous to their leaving the world. But when they became 
professed meml>ers of the new society, they were submitted to the obser- 
vance of the vow of strict poverty, and had to depend entirely on public 
charity for the obtaining of the required food and raiment. The old c;othes 
brought at the time of their, entering the society, were worn out an. I unfit 
to be put on. Others were to be provided for by some means, that would 
not wound the delicate feeling of absolute poverty. The only one that oc- 
curred, was the willing and liberal dispositions of the lay members of the 
Badhist community. This new source of abundant alms, was opened by. 
our Budha himself, on the occasion of the offering matte by Dzewaka. De- 
siring likewise to do away, with the scruples many Religions might entertain 
respecting the licity or iilicity of receiving articles of dress, Gaudama laid 
it down as a regulation, that all the Reluious could lawfully accept all that 
might be willingly offered them by the faithful. In the foregoing pages, we 
have seen the founder of Budhism granting to his followers, permission to 
receive houses and landed properties presented to communities. Now the 
same legislator, adhering to the same principle, gives a fuller development 
thereto, and extends to articles necessary for dress, the leave to receive of- 
ferings of this description, proffered by the faithful to the Religious. In 
the book of Budhist ordinations, or promotion to the degree of Patzin, men- 
tion is maae of these two sorts of permissions given to the Rahans, 



LEGEND OF THE BURMESE BUDRA. 



189 



mission given to the Rahans, offered at once more than 
one hundred thousand pieces of cloth. Their example 
was followed by the people of the country, who made of- 
ferings to the same amount. 

A little while after this, Budha received a deputa- 
tion from the Wethalie people inviting him to visit 
their country. Here is the reason of the invitation. The 
country was very rich and flourishing. The Malla prin- 
ces governed it each by turn, for a certain space of time. 
On a sudden, a terrific pestilence desolated the land, 
which was in a short time, strewed with dead bodies in 
every direction. In the midst of so great a calamity, 
some advised to propitiate the Nats, by making offerings 
to them ; others said that recourse was to be had to the 
great teachers ; a third party insisted upon calling, in 
their aid, the great Gaudama, who had appeared in this 
world for the purpose of saving mankind. The last opi- 
nion prevailed. Having ascertained that he lived at 
Radzagio, a great number of Princes, Pounhas and No- 
bles went to Radzagio, with great presents forking Pim- 
pathara, to induce him to allow the great teacher, to come 
to their country. The object of their mission having be- 
come known, Budha agreed to go. He sallied forth from 
the Weloowon monastery, attended by the king as far as 
the southern bank of the Ganges. Having reached the 
northern one, he was received with every possible mark 
of the highest respect and veneration. As soon as he 
set his feet in the country, a heavy rain fell which almost 
deluged the land. The water carried away the dead bo- 
dies. The atmosphere was purified, the pestilence ceas- 
ed, and all the sick recovered, On the fifth day after 
the full moon of Nayon, (June), Budha having conferred 
such a favor to the people of Wethalie, left that country 
and returned to Radzagio, which he reached on the full 
moon of Watso, (July), just in time to spend the fourth 
season in the Weloowon monastery. 

Here is inserted a short sketch of the manner Budha 
s.pent his days during the rainy season, which the transla- 



190 



LEGEND OF THE BURMESE BUDIIA. 



tor has found in one of the manuscripts he has had before 
him. Uach day was divided into five parts, and a certain 
occupation was reserved to each part. 1. Budh a generally 
rose at an early hour, a little after day break, washed his 
face, rinced his mouth, and dressed. He then retired 
into a private apartment. With his all-seeing eyes, he 
glanced over all creatures, carefully examined the amount 
of their merits and demerits, and the real nature of their 
dispositions. The reason for his taking a survey of the 
state and condition of all beings, was to ascertain the dis- 
positions of the various beings and discern those who 
were prepared to hear the preaching of truth, from those 
who, an account of their demerits, were, as yet, unpre- 
pared for receiving beneficially for themselves such a 
great favor. When this was done, he put on his full 
canonical dress, and, with the mendicant's pot, under his 
arm, he sallied forth in quest of his food. He invariably 
directed his steps towards those places where he knew 
that his preachings would be heard with beneficial results. 
At a time, he went alone; at other times, he was attended 
with a certain number of his disciples. His countenance 
bespoke an unaffected modesty and an inimitable mildness. 
Occasionally, he allowed a display of wonders to take 
places Musical instruments emitted of themselves, sweet 
tunes, which, revealing to the people the coming of Bud- 
ha, rejoiced their heart and disposed them to bestow 
abundant alms, and to hear the preaching of the law. 
Some of the hearers became Upasakas, others Thauta- 
pans, &c, &c, agreably to everyone's disposition. Then 
he returned to his monastery. 

2. As soon as he had arrived, he washed his feet, 
and during the ablution, he had his disciples assem- 
bled round him, and said to them : beloved Bickus, be 
ever watchful, and attentive, with a mind ever prone 
to reflexion. It is exceedingly difficult to obtain the 
nature of man* to hear the law, to become perfect, 

* It was at that moment that Gaudama delighted to reveal to his disci- 
ples, the most startling points of his doctrine, and made them familiar 



Legend of the Burmese budha. 



191 



to obtain the state of Rahanda, and to arrive to the 
condition of a Budha. He then pointed out to them 
some subjects of meditation. Many of the disciples de- 
voted themselves to mental labor ; some combined toge- 
ther manual and mental exertions ; others withdrew in 
lonely places^ at the foot of some trees, and in the caves of 
neighboring hills. Budha, then, took his meal, and re- 
tired for a while, alone, in his own private apartment. 
When he arose a little after midday, he, anew, contem- 
plated all the beings and fixed his attention on those that 
were to come and receive his instructions. He soon came 
out and at once began to impart instruction to all those 
that had arrived from what place so ever. When the in- 
struction was completed, the people withdrew. 3. After 
the people's departure, Budha bathed, and took a walk, 
in the open verandah of the monastery. His mat, cu- 
shion, &c, were spread in a becoming and opened place. 
The B/ahans hastened, at that hour, to come and commu- 
nicate freely the result of their mental exertions. When 
they wanted some explanations, they were encouraged to 
put him questions, which were instantly answered ; and 

With certain tenets upon which he laid much stress. He wished that what 
he looked upon, as subjects of the greatest importance, should become fa- 
miliar to ^them. No doubt he intended that those favorite topics should 
become the spiritual food upon which his disciples minds should feed dur- 
ing the hours devoted to meditation. Those who are uninitiated in the 
doctrines of Budhism, will not understand the meaning of such an expres-- 
sion : it is difficult to obtain the nature of man. Such a language is, how- 
ever, in perfect accordance with the principles of that system A being, 
who is in one of the four states of punishment, that of an animal,- for in-- 
stance, shall have, in many instances^ to pass through an immense number 
of various existences, ere lie can escape from the circle of animals' exis-^ 
tances, aud at last emerge into that of man. To give us an idea of the ex- 
cessive difficulties a being has to encounter, they make Use of the following 
comparison . Let Us suppose that a needle be dropped from one of the 
seats of Brahmas, and at the same time, a man on earth be keeping 
another needle the point of upwards. It will be more easy for the two- 
needles' extremities to come in contact one with the other, than it will be to- 
ft being in the condition of animal, to reach the state of man. On the same 
principle, one can easily imagine what mighty efforts must be made during 
countless existences, ere a simple man may obtain all the qualifications 
necessary for enabling him to become a Budha. The theory of Gaudama, on 
this point, resembles much that of some modern thinkers on the perfect! bili-- 
ty of man, to an almost infinite degree,- 



192 



LEGEND OF THE BURMESE BUDELt. 



they received submissively the answers which he condes- 
cended to give to them. This exercise lasted until it was 
dark. The disciples retired from their master's presence. 
4. After their departure, the Nats and other 'celestial 
beings were admitted. Budha conversed with, and in- 
structed, them until nearly midnight. 

5. Budha then, walked a while to relieve his limbs from 
extreme lassitude, and went into his apartment to take 
some rest. He rose very early, and began to review the 
beings who, during the days of former Budhas, had dis^. 
languished themselves by their exertions in the path of 
virtue, and in the high mental attainments . 

During one of his usual benevolent errands through the 
country, Gaudama converted Ouggasena, his wife and com- 
panions. Here is an abridged narrative of that event. Oug- 
gasena was the son of a rich man. In the time of his youth, 
a company of comedians came to Radzagio and exhibited 
during seven days in the presence of king Pimpathara, and 
his court. Our young man, with many of his companions 
attended the exhibition, On a sudden, he became pas- 
sionately fond of a rope dancing girl, who performed ma- 
ny feats with an accomplished grace, and an uncommon ad- 
dress. Despite his parents' remonstrances and entrea- 
ties," he sacrificed, to his ungoverned passion, all consi- 
derations and he married the damsel. In his new situa- 
tion, he had no alternative, but to learn the art of rope dan- 
cing, tumbling feats, and standing in various attitudes on 
the extremity of posts or masts sometimes sixty cubits 
high. During his noviciate, he had to bear the laugh 
and taunts of his wife and of his new friends. By 
dint of exertions he became proficient in the art of 
performing tumblers feats with a surprising agility. On 
one day, it was announced at the sound of the drum, 
that Ouggasena was to perform on the top of a post sixty 
cubits high. An immense crowd of citizens went out 
with great eagerness, to see the performance. When the 
amusements had just begun, Budha happened to pass by 
with a number of disciples. He desired Maukalan to go 



LEGEND OF THE BURMESE BUDHA. 



193 



ahead, and begin to preach to Ouggasena. Soon he came 
tip himself in person, and converted the Jnggler, who 
forthwith descended from his mast, prostrated before 
Budha % and asked to be admitted a member of the 
Assembly. After further instructions he obtained the 
science of Rahanda. His wife, and all the company be- 
came likewise converts * 

Budha had now fulfilled the promise he had, before, 
made to the Ruler of Kadzagio, to spend three conse- 
cutive seasons, in his royal city. He went over to the 
Wethalie country, and fixed his residence in a fine place, 
in the midst of a forest of Sala trees, called Mahawon. 
Whilst he enjoyed himself in that place, a quarrel hap- 
pened between that portion of the people of Kappila and 
that of Kaulia, who lived on both banks of the little river 
Rauhani. The cause of the dispute was the irrigation of 
paddy fields. The small river had been duly barred, but 

* The conversion of Ouggasena and of his companions, procured by the 
direct intervention of Budha himself, is another instance of the truly liberal 
spirit which animated the yreat Preacher. His law was intended for all, 
without exception. The profession of these individuals whom he so pecu- 
liarly selected, was far from being a respectable one. The- proud Brahmin 
would not have condescended to take notice of people who, in his opinion, 
had lowered themselves so low. But the new teacher, though born from 
parents belonging to a high caste, entirely free from the prejudices incul- 
cated by the narrow spirit of caste, rose himself to such a high position, as 
to look upon man, whatever his condition or position might be, as a fellow 
being fully entitled to the benefits of his instructions. This is one of the 
most striking features of his preachings, its universality as regards persons 
and places. It enables us to account for the rapid and astonishing diffusion 
of his doctrines, through so many countries. It constitutes the essential 
and capital difference between the two great systems which, in days long 
passed by, have contested for the religious supremacy over the Indian Penin- 
sula. 

In the subsequent story of Thoodaudana's illness, we see Budha first, 
then Ananda, Thariputra and Maukalan relieving the illustrious patient 
from his bodily distemper, by invoking, not the interference of a supreme 
Being whom they ignore, but a certain power or influence connected with 
former good deeds. A great, nay, a miraculous effect is produced by the 
agency of a cause which no one but a Budhist can understand. He has re- 
course to lean or the influence resulting from meritorious actions as to a 
mighty agent who has the power to work any desired result so ever. But how 
can a man by his own will, control the influence of his good actions, so as to 
produce a grand effect in no way short of a miracle, it is a thing which 
can, in no rational way. be explained or accounted for. 
26 



194 



LEGEND OF THE BURMESE BUDHA. 



on account of an unusual drought, there was not water 
enough for supplying the quantity required for the fields 
on both banks. One party wanted to have all the water, 
the other demurred. Hence a dispute, arose which, 
wild-fire-like, spread from the banks of the stream, all 
over both countries. A general appeal to arms ensued, 
and in a short time, both armies stood, facing each other, 
in battle array. 

At an early hour, Budha having risen from his couch, 
cast as usual, a glance over all beings. He soon saw the 
feud that existed between the country of his birth, and 
that of Kaulia. Moved with compassion over the mise- 
ries that people, blinded by a furious passion, were to bring 
over themselves, he went through the air, and stood over 
and above the stream, which separated the two armies. 
Rays of glory beaming out of his person, soon attracted 
general attention. Both parties laid down their arms 
and prostrated, worshiping him. He said to them : 
Princes and warriors, hearken to my words. Which is 
the most valuable, a small quantity of water, or the lives 
of countless beings and in particular the lives of Princes % 
They answered : of course the lives of Princes and war- 
riors is most valuable. If so, retorted Budha, lay aside 
your passion, conquer your anger, throw away your 
weapons of destruction ; love each other, and live in 
peace. Both parties, by a low and prolonged tone of 
voice, expressed their deep regret at what they had done, 
and their sincere desire to follow his instructions. He 
preached to them the law, with such an impressive and 
convincing manner, that, on the spot, two hundred and 
fifty Noblemen of Kappila, and the same number of Kaulia 
asked for admittance among the members of the Assem- 
bly. 

The instruction they had heard and which had deter- 
mined their vocation, had not had time to cast deep roots 
in their hearts. They soon regretted their home, their 
families and their former gay life. Budha who saw what 
was going on in their souls, said to them : will you come 



LEGEND OP THE BURMESE BUDHA. 



195 



With me, and enjoy yourself on the green banks of the 
beautiful lake Rontala. They joyfully accepted the pro- 
posal* By the power inherent in his nature, Budha took 
them through the air, and soon reached the lake. They 
alighted on its banks. Delighted with the beautiful sce- 
nery that surrounded them, and ignorant of the new ob- 
jects which they saw, they interrogated Budha about the 
names of the new plants and fruits they perceived. Gau- 
dama condescended to answer all their questions. Whilst 
this engaged, they saw the king of the birds of the lake, 
resting on the branch of a tree. On a sudden, five hundred 
birds of the same kind came crowding round their chief, 
and by their cries and various attitudes, testified of the 
happines they felt at being in his company. 

The new converts wondered at the admirable instinct of 
those birds, and communicated to each other, their mutual 
surprise. As an accomplished teacher, Budha availed 
himself of the opportune moment and said to them in a 
mild manner : beloved disciples, what you see now and 
admire, is the lively and true image of my family. So 
effectually was the instruction conveyed, that they all, at 
once, became Thautapan, and no longer thought of return- 
ing into the world. By the virtue inherent in their new 
position, they were enabled to fly through the air, and 
they returned with Budha into the Mahawon residence. 

On their arrival, Budha began his fifth season, in that 
same place. It was in the middle of that season, in the 
month of Wakhaong, (August), that he heard that his 
father had been seized with a violent distemper, which 
left him no rest, neither day nor night. Sensible of his 
approaching end, Thoodaudana ardently wished to see his 
son for the last time. In the morning at the hour, when 
Budha was reviewing all beings and examining with a 
compassionate heart, their respective condition, he saw the 
sad and painful position of his royal father. He instantly 
summoned, by the means of Ananda, a select band of dis- 
ciples, and flying through the air, he alighted with his 
company in front of the palace. Without a moment's de- 



196 



LEGEND OF THE BURMESE BUDHA. 



lay, he ascended to the superior apartments and set on a 
place prepared for him, near the head of the couch upon 
which lay the royal patient. 

Budha recollecting himself a while, and then laying 
one of his hands on his father's head, said : by the virtue 
of the merits I have acquired during countless existences ; 
by the power of the fruits gathered during forty-nine days, 
round the tree Bodi, let this head be forthwith relieved 
from all pain. It happened so, in the twinkling of the 
eye. Nan or Nanda, the younger brother of Budha, the 
son of his aunt Patzapati, holding the right hand of his 
father^ said with a fervent earnestness : by the merits that 
I have obtained at the feet of Budha, let this right hand 
be freed from all pain. And perfect cure instantly fol- 
lowed, Ananda, Phra's first cousin, held the left arm. 
Thariputra laid his hand on the back, Maukalan, grasped 
the feet. All of them, with a similar faith, uttered such 
like prayers, and the same happy result invariably follow- 
ed. Thoodaudana was delivered from all pain. But he 
continued to remain very weak. 

Budha profited of that favorable opportunity, preached 
to his father the law of mutability, and gave him many and 
truly seasonable instructions , on that mostimportant subject. 
With such a persuasive language did he expound this fa- 
vorite doctrine, that his father, became at once, aRahanda. 
At the same time, he distinctly informed him, that seven 
days hence, the end of his life would inevitably happen, 
Thoodaudana perfectly prepared to the new change, that 
is to say, to death, by his son's instructions, and thorough- 
ly resigned, saw before him the true state of Neibban, 
and said : now I clearly perceive the instability of all things, 
I am free from all passions. I am completely disentangled 
from the trammels of existence. Rocking himself in the 
bosom of these comforting truths, he spent happily the 
few days, he had as yet to live. On the last day, and 
for the last time, he paid his respects to Budha by worship- 
ping him. Sitting, then, on his couch the royal patient 
humbly asked pardon in the presence of all his attendants, 



LEGEND OF THE BURMESE BUDHA. 



197 



for all offences he had committed by thoughts, words and 
deeds. Having performed this act of sincere humility, 
he consoled his wife Patzati who was bathed in her 
tears, as well as the other members of the royal fa- 
mily, and several times repeated before them the great 
truth : that all beings when coming into existence, 
have, within themselves inherent in their nature, a 
principle of death that hurries them to their end and 
dissolution : that the same principle that has brought 
near and united beings together, is always opposed, and, 
at last overpowered by the opposite one, that tends to se- 
perate them. He, then, placidly laid on his couch and 
gently breathed his last, in the day of the full moon of 
Wakhaong, on a Saturday, at the rising of the sun, in the 
year of the Eetzana era 107, at the advanced age of 97 
years. 

Gaudama, after his father's demise, when all the Ka- 
lians were assembled round the death bed, said to them : 
beloved Bickus, behold my father's remains. He is no 
longer what he was a little while ago. He has under- 
gone the change. No one can offer an effectual and 
lasting resistance to the principle of death, inherent in 
all beings. Be diligent in the practice of good works : 
follow steadily the four roads leading to perfection. Af- 
ter this lecture, he consoled his aunt Patzapati and the 
other ladies of the court, who, with disheveled hairs, were 
wailing aloud and striking their breasts. He minutely ex- 
plained to them the consequences resulting from the great 
principle of mutability, which pervades all beings, and 
infallibly leads them to destruction, by the separation of 
their constitutive parts. 

When the instruction was finished, Budha directed 
Kathaba to go and prepare the spot on which the funeral 
and the cremation of the corpse were to take place. Aided 
by Thariputra, he washed the corpse which was subse- 
quently placed in great state, on a magnificent and lofty 
catafalco raised for the purpose. The Princes of Thek- 
kara, Thoopawa and Weritzara came to attend the royal 



198 



LEGEND OF THE BURMESE BUDHA. 



funeral and offer presents. ' The corpse was carried pro- 
cessionally through the principal streets of the city, at the 
sound of all musical instruments. Budha in person, re- 
ceived the corpse and laid it on the funeral pile. To no 
one else, Would he leave the honorable and pious task of 
setting fire to it. On that occasion, there took place an 
undescribable outburst of wailings and lamentings. The 
impassible Budha preached the law, on that occasion. 
He left aside all praises in behalf of the deceased. He 
was satisfied with announcing the law ; and countless 
beings, both among men and Nats obtained the deliver- 
ance. 

After the loss of her royal husband, Queen Patzapati 
profoundly impressed with all that she had seen and 
heard, desired to renounce the world and embrace a reli- 
gious mode of life. For that purpose, she came to the 
presence of Budha, and asked three times the permission 
to follow her inclination and become Rahaness. Three 
times the solicited favor was denied her. Budha, then, 
left his own native country, and returned to Wethalie, 
fixing his abode in the Gutagaia thala monastery, in the 
Mahawon forest. 

Budha had not been long in this place, when he had 
to grant the request he had at first refused to his aunt 
Patzapati. The wives of the Princes of the Kappila and 
Kaulia countries, who, to the number of 500, had recent- 
ly renounced the world, desired also to follow the exam- 
ple set before them by their husbands. They went to 
the Queen's apartments, and communicated to her, their 
design, entreating her to help them in obtaining the ob- 
ject of their wishes. Patzapati, not only promised them 
her support, but expressed the determination to join their 
company. As a token of the sincerity and earnestness of 
their resolution, all the Ladies without the least hesita- 
tion, cut their beautiful black hairs, put on a dress in ac- 
cordance with their pious intentions, and resolutely set 
out, on foot, in the direction of the Wethalie country. 

Unused to such bodily exertions, the pious pilgrims suf- 



LEGEND OF THE BURMESE BUDHA. 



199 



fered much during their long journey. At last, worn out 
with fatigue, covered with dust, they arrived near the 
Mahawon manastery. They respectfully stopped at the 
gate, and requested an interview with Ananda. The lat- 
ter having ascertained from their own mouth, the object 
of their pious and fatiguing errand, hastened into the 
presence of Budha, and entreated him to grant the ear- 
nest and praise-worthy demand of his aunt and of the 
other ladies, her companions. On hearing the request, 
Budha, for a while, remained silent, as if deliberating on 
the answer he had to give. Then he said : Ananda, it is 
not expedient to allow women to embrace the religious 
state; otherwise, my institutions shall not last long. Anan- 
da undismayed by that reply, respectfully reminded Bud- 
ha of all the favors he had received from Patzapati, who 
had nursed and brought him up, with the utmost care 
and tenderness, from the day his mother died, when he 
was but seven days old, and represented with a fervent 
earnestness, the good dispositions of the pious postulants. 
Budha's scruples were overcome by the persuasive lan- 
guage of the faithful Ananda. He asked whether wo- 
men could observe the eight precepts : and added that in 
case they would consent to bind themselves to a correct 
observance of them, they might be admitted as members 
of the Assembly. 

Fully satisfied with the answer he had obtained, the 
venerable Ananda saluted Budha, and hastened to the gate 
of the monastery, where his return was impatiently await- 
ed. On hearing the good news, Patzapati in the name of 
her companions, spoke to Ananda ; venerable Ananda, 
we all rejoice that the favor so often asked for, has been 
at last granted into us. As a young maid, who has bath- 
ed, and washed her hairs, is anxiously desirous to put on 
her fine ornaments ; as she receives with delight, the 
beautiful and fragrant nose gays that are offered to her, 
so we are longing for the eight precepts, and wish for 
admittance into the Assembly. They all promised to ob- 
serve the rules of their new profession, to the end of 



200 



LEGEND OF THE BURMESE BUDHA. 



their lives. Yathaudara and Dzanapada-kaliani were 
among those converts. They all, owing to their former 
meritorious works, became subsequently Eahandas. 

One of the new female converts, seemed to have re- 
tained as yet a certain admiration of, and fondness for, 
her handsome features, and secretly prided herself on her 
beauty. Buaha, who quickly perceived the latent enemy 
lurking in the folds of her heart, resorted to the following 
expedient to correct her. On a certain day, when the 
proud and vain woman was in his presence, he created, 
in an instant, a consummate beauty, who as much exceed- 
ed her in perfection of form, as the snow white-swan sur- 
passes the black crow. Whilst she looked on this sud- 
denly appearing rival, with somewhat jealous eyes, Bud- 
ha caused the beauty of his creation to appear on a sud- 
den, very old with a wrinkled face and an emaciated 
frame, and to exhibit on her person, all the various and 
disgusting inroads which the most loathsome deseases 
make on the human body. The change acted as an electric 
shock on the young religious woman. When Gaudama 
perceived the change, and that she was so horrified at such a 
sight, that she was nearly fainting, he said to her : behold, 
my daughter, the faithful foreshowing of what shall inevita- 
bly happen to that form you are so proud of. He had 
scarcely spoken those words, than she was instantly and for 
ever cured of her vanity. 

Budha left Wethalie and went on the Makula moun- 
tain, where he spent his sixth season. During his stay 
in that place, thousands of people w^ere converted and 
obtained the deliverance. At the end of that season, 
Budha went to Eadzagio and staid in the Weloowon 
monastery. 

It was at that time, that Kema the first queen of king 
Pimpathara, proud of her rank, youth and beauty, was at 
last converted. Up to that time, she had obstinately re- 
fused to see Budha and hear his doctrine. On a certain 
day, the Queen went to visit a garden, which was in the 
neighborhood of the Weloowon grove. By a contrivance of 



LEGEND OF THE BURMESE BUDHA, 



201 



the King, her husband, she was brought, almost against 
her will, in the presence of Budha, who worked out 
the spiritual cure of her foolish vanity by a process siiiiJU 
lar to the one above mentioned. He caused a beautiful 
female of his creation, to pass successively in the queen's 
presence, through the various stages of old age, disease and 
death. Her mind having thus, been well prepared to hear 
his instructions, Budha gave her a lengthened explana- 
tion of the miseries attending the body. It had the de- 
sirable effect to convert her in so perfect a manner that 
she entered into the current of pe rieciion, and became 
Thautapan. After having obtained the consent of her 
lord, she Was upon her pressing solicitations, admitted in 
the religious order. She became a Eahanda, and among the 
female members of the Assembly, she ranked as the dis- 
ciple of the right. Such a glorious change was owing to 
her former merits. . . : 

On a certain day, a rich man of the country of Hadza- 
gio, went - to enjoy himself on the banks of the river 
Ganges. - That man was not a disciple of Budha, nor was 
he holding- the" doctrines of the opposite party. He 
steered a middle course between both doctrines, with a 
mind disposed, however, to embrace such opinions' as would 
appear to him based on the best and strongest evidence. 
Chance offered, to hini a favorable opportunity to ac- 
knowledge the superiority of Budha over his opponents. 
He saw a log of sandal wood floating on the' stream, took 
it up and had a beautiful; patta made of it. When finish- 
ed, he wrote upon it these words : He who can fly in the 
air, let him take it. The patta was raised on the top of 
a succession of hampers tied together, sixty cubits high. 
Some heretics living in the neighborhood asked, on several 
occasions, from the rich man to get down the patta for them; 
but he answeredthem that he would give it only to him who, 
by flight, could reach it. The head man of those heretics 
feigned to prepare himself to fly ; but when he Was ex- 
tending his arms, and raising one of his feet, his disciples, 5 
according to a preconcerted plan, seized him, saying : It 

27' 



202 



LEGEND 01? THE BURMESE Bt/DHAo' 



is not becoming that you should exert yourself , for such a 
trifle. But the wily rich man would not be thus deceiv- 
ed ; he persisted in his former resolution, and, during six 
days, resisted all their entreaties. On the seventh day, 
Maukalan happened to go to that place, in search of his food. 
He was informed of all that had just happened. He was 
moreover, told that the rich man and all his family would 
become disciples to him, who could, by flight, make him- 
self possessed of the sandal wood patta. Maukalan was 
ready, for the glory of Budha, to raise himself in the air, 
but his companion refused to allow him to do it, saying 
that such an easy work could easily be accomplished by 
one less advanced in merits. Maukalan agreed to his 
proposal. Whereupon entering into the fourth state of 
Dzan, his companion rose in the air, carrying with the 
toes of one of his feet, an enormous rock, three quarters 
of a youdzana wide. The whole space, between him and 
the bystanders, appeared darkened. Every one was half 
dead with fear, lest perhaps it should fall over his head. 
Maukalan's companion had the rock split into two parts, 
and his person then appeared to the view of the assembled 
crowd. After having, during a whole day, exhibited such a 
mighty power, he caused the rock to fall on the place he 
had taken it from. The rich man bade him to come 
down, fully satisfied with the display of such power. 
The sandal wood patta was taken down, filled with the 
best rice, and presented to him. The Rahan received it 
and went back to his monastery. Many persons, living 
at a distance from the place, where the wonder had been 
exhibited, followed him to the monastery, begging him to 
show some other signs. 

As they approached the monastery, Budha hearing the 
noise, enquired what it was. He was informed of all the 
particulars of the event that had just taken place. He 
called the Rahan into his presence, took the patta, had it 
broken into pieces and reduced to dust. 82 He then for- 
bade the Rahan ever to make such a display of his power. 

82.-— The rebuke given by Budha- to the disciple who had made, without 



XEGEND OF THE BURMESE BUDHA. 



203 



The heretics soon heard of the prohibition issued by 
Gaudama to his disciples. They thought that no one 

a permission, such a display of miraculous power, though intended for the 
promotion of his glory, was designed to operate as a salutary check^ to the 
pride that might find its way into the heart of even the most privileged 
beings Such a lesson was deemed of the greatest importance, since we 
find in the book of Budhistic ordinations, the sin of boasting of, or pretend- 
ing to, the power of working wonders, &c, ranked among the four capital 
sins, excluding a Rah an forever from the society of the perfect, and depriv- 
ing him of his rank and dignity. Budha, it seems, wished to reserve to 
himself alone, the honor of working miracles, or to give the permission, 
when circumstances should require it, to some of his disciples, to do the 
same in his naiue and for the exaltation of his religion. 

The following story of Purana and his five associates, holds a prominent 
rank among the events that have rendered Budha so celebrated. Gaudama, 
as it has been already mentioned in some foregoing notes, was an ascetic 
who had studied philosophy under eminent masters, who belonged to the 
Brahminical school. In many of his opinions, as well as in his mode of 
life, there was no perceptible difference between him and the followers of 
the Brahmins. The writings of the latter, as well as those of the earliest 
Budhists, exhibit to us the sight of a great number of schools, where opi- 
nions on ontology, morals and dogmas, at once various, multifarious 
and opposite, were pubiiciy taught. Then, human mind, left to its own re- 
sources, launching forth into the boundless field of speculative philosophy, 
ran in every direction, searching after truth. The mania for arguing, de- 
fining, drawing conclusions, &c, in those days, prevailed to an extent 
scarcely to be credited. Many centuries before Aristotle wrote the rules of 
dialectics, the Indian philosophers had carried the art of reasoning, to a 
great degree of nicety and shrewdness. Witness the disputes and discus- 
sions between the Brahmius, and the immediate disciples of Budha. When 
our Phra began to attract about his person crowds of hearers and disciples ; 
when his opinions on the end of man, were understood and appreciated ; 
when the system of castes received the first shocks from the new, but ra- 
pidly progressing doctrine ; when the eyes aud hearts of the people were 
slowly at first, and rapidly afterwards, centered on the new preacher and his 
disciples ; when at last, alms, that had hitherto flowed in the abodes of the 
Brahmins, began to enter into new channels and carry their subtantial pro- 
duce to the door of the followers of the new sect ; then jeolousy and other 
passions began to agitate the hearts of those who had hitherto retained an 
undisputed sway over the credulity of the people. They tried, if credit be 
given to the works of Budhists, every effort, devised every means, in order 
to oppose the progress of the new doctrine. 

In this instance, Purana and his friends, assisted, as the Budhists pre- 
tend, by the agency of the evil one, wished to enter into discussion with 
Budha and to surpass him in the display of miraculous power. The contest 
was to take place in the country of Thawattie, in the presence of the King 
And of a countless multitude, assembled for the purpose. Purana, as usual 
with Budhists in regard to those who held opinions different from their 
own, is styled an heretic. Of the opinions of the enemies of Bu.sha, nothing 
is said in the present work, but the writer has had the opportunity of perus- 
ing another work where a slight allusion is made to those six holders of 
heterodox doctrines. Their opinions were at variance upon the beginning 



204 



LEGEND OF THE BURMESE BUDHA. 



would dare to match them in the display of wonders, and 
that they could easily ascertain their superiority over him. 
The ruler of Radzagio hearing of this news, went tq 
Budlia and enquired as to the motive of such a prohibition. 
Budha told him that the prohibition regarded his disci- 
ples only, but not himself. The heretics, informed of 
this, said : What will become of us 1 Gaudama himself 
will show signs. Thev held a council anions: themselves 
as to what was to be done. Gaudama told the king that 
in four months, he would make a grand display of his 
miraculous power in the country of Thawattie, as it was 
in that place, that all former Budhas had, in former ages, 
showed 1 signs. The heretics, from that day, never lost 
sight of Budha for a moment ; they followed him day and 
night. They gave orders that a large and extensive co- 
vered place should be prepared for them, where they 

of this world, the eternity of matter, the existence of the soul, a first prin- 
ciple, creator of all that exists. We may infer therefrom, that they were, 
heads or chiefs' of various schools, who. though not agreeing among them- 
selves upon purely speculative doctrines, united and combined against the 
common enemy. A detailed account of the doctrines held by these six he- 
retics would prove highly interesting, as it would throw some light on the 
very obscure and imperfectly known history of Indian philosophy, in the 
day's when Budbism assumed the shape of a religious system. To those 
who are unacquainted with Indian literature, the great progress made by 
Hindoos in philosophical sciences at such an early period, may appear 
somey/hat doubtful : but, modern discoveries made all over the Indian 
Peninsula, leave not the least doubt respecting this scartling assertion. At 
a period when Greece and the other regions of Europe were sunk into a 
state of complete ignorance, most of the branches of literature were success- 
fully cultivated on the banks of the Ganges. The study' of philosophy al- 
ways supposes a grea# intellectual advancement. There would, therefore, 
be no rashness whatever, in asserting that the present state and condition 
of India, as regards literary progress, are much below the mark that was 
attained at such a remote period. The epoch of literary decadence, began 
with the devastating expeditions of the fanatical Moslems, in the tenth 
century. It is probable, too, that the religions and sanguinary conflicts 
between the Budhists and Brahminists, has had its share in bringing about 
a similar result. The latter having obtained the ascendancy over their ad- 
versaries, became more bigoted. They would no longer tolerate, to the 
same extent as before, the liberty of elaborating new systems, lest some 
successful" philosopher, might hereafter propagate opinions at variance with 
their own, undermine the mighty fabric of their creed, and endanger the 
holding of that absolute sway and paramount influence, they had recovered, 
after centuries of a deadly contest with the disciples of the philosopher of 
Kapilawot. 



LEGEND OF THE BURMESE BUDHA, 



205 



might show their power and outshine that of the Bahan 
Gaudama. Budha having said that he would select the 
spot where stood a white mango tree, for the scene of his 
miracles, the heretics caused the total destruction of all 
mango trees in that direction. 

On the full moon of Tabaong, (February), Gaudama 
left Itadzagio, attended with a large retinue of disciples. 
JTe went to preach in different parts. On the seventh of 
the waxing moon of Watso, he entered in the country of 
Thawattie. A gardener gave him, in present, a large 
mango fruit. Ananda prepared the fruit and Budha ate 
it. When this was done, the stone was handed to Anan- 
da with an injunction to plant it, in a place prepared to 
receive it. When planted, Budha washed his hands Gver 
it, and on a sudden, there sprung up a beautiful white 
mango tree, fifty cubits high, with large branches loaded 
with blossoms and fruits. To prevent its being destroy- 
ed, a guard was set near it, by the King's order. Dis- 
mayed at such a wonderful sign, the heretics fled in 
every direction, to conceal their shame and confusion. 
Their headman, named Pourana, took, from a husband- 
man, a large jar, with a rope, tied up the vessel with one 
extremity of the rope, passed the other round his neck, 
and flinging first the jar, and next himself, into the river, 
where the water was very deep, he was drowned, and 
went to the lowest hell, called Awidzi. 

Budha created in the air, an immense road, reaching 
east and west to the extemities of the world. When the 
sun began to verge towards the west, he thought the 
time had come to ascend into that road, in the presence 
of an immense crowd, that covered an area of thirty-six 
youdzanas, and there, to make a display of his wonderful 
powers. He was on the point of crossing the threshold 
of the building that had been erected for him, by the 
care of Nats, when a female convert, named Garamie, 
who had become an Anagam, came into his presence, and 
after the usual prostrations said to him : Glorious Budha ? 
it is not necessary that you should take the trouble of 



206 



LEGEND OF THE BURMESE BUDHA. 



working wonders ; I, your servant, will do it. What 
wonder shall you work, my daughter, Garamie, replied 
Budha. I will, said Garamie, fill up the space with wa- 
ter, and plunging in the water, in an eastern direction, I 
will come back and reappear in the west, like a water 
fowl. On my appearance before the crowd, they will 
ask, what is this water fowl % And I will answer to them, 
that this water fowl is Garamie, the daughter of the most 
excellent Budha. This is the wonder I will accomplish. 
The heretics on seeing it, will say to themselves : if such 
be the power of Garamie, how much greater and more 
wonderful must be that of Budha himself] I know, said 
Budha, that you have such a power, but, it was not for 
your sake, that these crowds have been gathered toge- 
ther ; and he refused the solicited permission. Garamie 
said to herself : Budha would not allow me to work this 
great wonder, but there is some one else that can do 
greater things than I ; perhaps Budha will not be with 
them, so inflexible as he is with me. She, then, with- 
drew to a becoming place, 

Budha thought within himself : there are many among 
my disciples, who can make a display of great wonders : 
it is meet that the crowds should be aware of it, and see 
how, with hearts stout like that of the lion, they are rea- 
dy to perform the most wonderful feats. He said aloud : 
Who are they, those who can do wonders 1 — let them come 
forward. Many came in his presence, with a lion like 
boldness and a thundering voice, craving for the honor of 
displaying supernatural powers. Among them, was a 
rich man named Anatapein, a female child, called Tsera, 
a grown up woman and Maukalan. They volunteered 
their services to perform the most extraordinary wonders, 
in order to frighten at once the heretics, and make them 
to understand that if such a power belongs to the disci- 
ples, what must be that of Budha himself. But Budha 
would not accept their proffered services, and said to 
them, that the people had not been assembled there for 
their sake, but for his ; and that to him alone was reserv- 



LEGEND OF THE BURMESE BUDHA. 



20f 



ed the task of enrapturing the crowds, by the great won- 
ders he was preparing to show. Addressing Maukalan, 
he said to him, that being a Budha, he could not leave to 
others the trouble of performing his own duty. In a for- 
mer existence, when he was a bullock, he drew from a 
muddy place, a heavily laden cart, to save a Brahmin's 
property, and rejoice his heart. 

Budha ascended into the immense road he had created 
in the air, in the presence of the crowd that filled a place 
of eighteen youdzanas in breadth, and twenty-four in 
length. These wonders which he was about to display, 
were the result of his own wisdom, and could not be imi- 
tated by any one. He caused a stream of water to issue 
from the upper part of his body, and flames of Are from 
the lower part; and on a sudden, the contrary took 
place ; again, fire issued from his right eye, and streams 
of water from his left eye, and so on from his nostrils, 
ears, right and left, in front and behind ; the same won- 
der, too, happened in such a way, that the streams of 
fire succeeded the streams of water, but without mingling 
with each other. Each stream, in an upward direction, 
reached the seats of Brahmas ; each stream, in a down- 
ward direction, penetrated as far as hell. In a horizon- 
tal direction, they went to the extremities of the world. 
From each of his hairs, the same wonderful display feast- 
ed the astonished eyes of the assembled people. The six 
glories gushed, as it were, from every part of his body, 
and made it appear resplendent beyond description. 
Having no one to converse with, he created a personage, 
who appeared to walk with him. Sometimes he sat 
down, while his companion was pacing along ; and at 
other times, he himself walked, whilst his interlocutor 
was either standing, or sitting. During all the while, 
Budha put ta him questions which he readily answered^ 
and in his turn replied to the interrogations that were 
made to him. At intervals, Phra preached to the crowd y 
who were exceedingly rejoiced and sung praises to him. 
According to their good dispositions, he expounded the 



208 



LEGEND OF THE BURMESE BUDHA.' 



Various points of the law. The people who heard him," 
and saw the wonderful works he performed, obtained the 
understanding of the four great principles. 

Budha haying completed the two-fold work of preach - 
Ing to the crowds, and exciting their respect and admira- 
tion by the most astonishing display of the most extra- 
ordinary miracles, began to think within himself as fol- 
lows : to what place have all former Budhas resorted, 
after the display of signs, and spent the season. He 
saw by a stretch of his incomparable foresight, that all 
of them had gone to the seat of Tawadeintha, in the 
Nats' country, to announce the perfect law to their mo- 
thers. He resolved to go thither too. With one step he 
reached the summit of the mountain Ugando, at a dis- 
tance of 160,000 youdz anas, and another step carried 
him to the top of the Mienmo mountain. This was done 
without any effort on the part of Budha. Those moun- 
tains lowered their summits to the very spot where he 
was standing, and rose up again to resume their lofty po- 
sition. Budha found himself brought almost instantane- 
ously to the seat of Tawadeintha. 83 He took his position 

83 — The preachings' of Budha were not to b3 confined to the narrow li- 
mits of man's abode ; th-jy were designed to reach much further. All be- 
ings living in the six seats of Nats, .were to share with men, the blessings 
of the publication of the perfect law. It has been already stated at length, 
in a foregoing note, that the condition of Nats is merely a state of pleasures 
and enjoyments, allotted to those who, in former existences, had done some 
meritorious work. The fortunate inhabitants of these celestial regions re- 
main' in those seats until the sum of their respective merits being, as it 
were, exhausted, they return to the abode of man, the true place of proba- 
tion for all bemgs living therein The condition of Nat, therefore, is not a' 
permanent one j the Nat after his time of reward is over, has to migrate to 
our terrestrial abode, begin a new existence and endeavour to advance him- 
self in the way of perfection) by the practice of virtue. He is, as yet, very 
far from the state of Neibban; Like man, he has to learn the sublime law, 
and to become acquainted with the roads leading to the four high perfec- 
tions. Budha who came to announce the law of salvation to all beings," 
could not but go to the seats of Nats and teach them the way to free them-, 
selves from the turmoil of never ending existences. The preachings of 
Budha, during three consecutive months, were attended with a success' 
that must have exceeded his most sanguine expectations. Millions of Nats 
were converted and forthwith obtained the deliverance. Others, 'less ad- 
vanced in merits, obtained the first, or second, or third state of perfec- 
tion; 



LEGEND OF THE BURMESE BUDHA. 



209 



on the immense rock Pantukambala. When he had ex- 
tended there upon his Tsiwaian, the huge mass on a sud- 

bui ing his stay in the other seats of Nats, Budha gave a decision on the 
merits of aims-giving, which is certainly to the advantage of the yellow 
dressed Bickus, but appears somewhat opposed to all principles of justice 
and reason. In his opinion, the inward dispositions of him who gives alms, 
has nothing to do with the merits, resulting from such a good work. Those 
merits are strictly proportionate to the degree of sanctity or perfection of 
him who receives alms. Such doctrine — destructive of the purest arid no- 
blest motives that can actuate man to do good, is openly upheld now, both 
in theory and practice, by the Budhist monks. When they receive alma 
from the admirers of tliei/saintly mode of life, they never think of return- 
ing thanks to those who so liberally administer to all their material wants 
— they content themselve with saying : Thacloo, thadoo ; that is to say — > 
well, well ; and the pious offerer withdraws perfectly satisfied and happy, 
relying on the merits he has gained on this occasion, and longing for ano- 
ther opportunity of doing the like. The liberality of the laity towards the 
Religious, is carried to an excess scarcely to be credited. Government do 
not interfere in the maintenance of the perfect ; and yet they are abun- 
dantly supplied with all the necessaries, nay, the luxuries of" life. They 
live on the fat of the land. 

That the crowds of people might be better prepared for hearing the sa- 
cred law and obtaining a correct understanding of it, Budha charges Mauka- 
lan to enjoy a regular fast, or at least abstinence, carried to a considerable 
degree. A free and copious use of nourishing substances, unfits man for 
mental exertions, occasions heaviness and supineness in him, enervates 
and weakens the vigor of the intellect, and gives to matter a preponderating 
influence over the sonl. The advice will hold gdod every where, but it be- 
comes particularly pressing and stringent, when addressed to an audience of 
Budhists, who require the full force of their mind, to be able to understand 
the various bearings of a doctrine, resting on the most abstruse principles, 
the end of which too, is to disentangle the soul from the influence of ma- 
teriality. Up to this day in Burmah, there are some remnants of the ob- 
servance Of fast, during the three months of lent, when the law is oftener 
expounded to, and better observed by, religious people. The obligation of 
fast, during tiie daj,s of the quarters of the moon, is generally admitted, 
and some few observe it, if not always, at least from time to time. The ge- 
nerality of the Burmese pieople entirely disregard fasting. 

Curious but interesting is the reply Budha gave to Thariputra, who re- 
joiced exceedingly, because men and Nats vied with each other in paying 
great honors to him. He unhesitatingly states : blessed are all those who 
rejoice On hits account. By this joy, we ought not to understand the tran- 
sient and momentary affection of the heart, elicited by some pleasing and 
agreeable occurrence ; but the kind of joy alluded to, is a rational, philoso- 
phical, and religious One, haviiig its origin, 1st; in a full and perfect know- 
ledge of Budha's transcendant excellence, rendering his person an object of 
the highest admiration ; and 2nd, in a lively confidence in his benevolence 
and goodness, towards all beings, which urge him to labor for their deliver- 
and from all miseries and their guidance to a state of peace and rest. Such 
a joy diffused Over the heart, creates an ardeint love for Budha and his doc- 
trine ; that affection rests, not on Budha, as a mere individual, but on hinl 
who is the personification of a saviour of all beings. It implies faith m 



210 LEGEND OF l f HE BUMESE BtfBl££v 

den contracted itself to the very narrow dimensions of hi&' 
dress. 

The people who had seen Budha, and who conld now 
not descry him, found themselves in a state of bereave-' 
ment, as if the sun and the moon had disappeared from 
the sky. They gave full vent to their cries and lamenta- 
tions, saying: we are now deprived of the blessed pre^ 
sence of him, who is the most excellent among the three 
sorts of beings, Men, Nats and Brahmas. Some said he 
went to this place ; some replied, no, he has gone to that 
place. Many of the people who had just arrived from 
different parts of the country, were exceedingly grieved, 
because they could not see him. They all repaired be- 
fore Maukalan, to ascertain from him what place Budha 
had gone to. Maukalan knew it, but he wished to leave 
to Anourouda, the honor of satisfying their curiosity. The 7 
latter said to them that Budha had gone to the seat of 
Tawadeintha, to preach the law to his mother; arid spend 
there one season, on the rock of Pastukambala. He 
added that he would be back in three months hence, oit 
the day of the full moon of Tbadin-kioot, (October). They 
came to the spontaneous resolution, to remain on that 
very spot, and not to return to their homes, until they 
had seen Budha a second time. They erected temporary 
sheds ; and though the place was small for such a count- 
less multitude, they managed to accommodate themselves 
in the best way they could. Previous to his departure ) 
Budha had enjoined to Maukalan, to remain with the 
people and preach to them the law.- Maukalan faithful- 
ly complied with the request, and during three consecu- 
tive months, instructed the people and answered all their 
questions. The rich man Anatapein fed abundantly the 
Kalians and the Assembly, during the whole time. 

hi m and his preachings, as well as a strong confidence in his power and' 
willingness to confer the greatest possible benefits. Hence there is no won- 
der to hear Budha declaring blessed, ail those, who, on that solemn occa-^ 
sion, rejoiced in him. 



■LEGEND OP THE BURMESE BUDHA-. 



211 



Chapter X. 

JBudkcFs proceedings in the seat of Taivadeiritha — His triumphant re- 
turn to the seat of men, in the city of Thin-ka-tha — He is calum- 
niated by the heretics of Thawattie — Eighth season spent in the 
forest of Tesahala — Subsequent preachings — He meets vnth a bad 
reception in the Kothamby country — Dissention among the discip- 
les — Reonciliation — Travels of Budha — Preaching to a Pounha 
who tilled a field. 

Whilst Budha was in the seat of Tawadeintha, all the 
Nats came from more that 10,000 worlds to his presence; 
but the glory that always encompasses their bodies, dis- 
peared or was completely outshone by that of Budha's 
person. His mother, a daughter of Nats, came from the 
seat of Toothita, to see her son and hear his instructions. 
She sat on his right. Two sons of Nats stood by the 
right and left of his mother. The crowd was so great 
that it covered a superficies of eighteen youdzanas. In 
that immense assembly, two Nats were conspicuous by 
their particular demeanor and position. One of them 
stood so close to Budha as to touch almost one of his 
knees, the other was standing in a respectful position 
greatly afar off. Budha asked the latter one, what he 
had done to deserve the place he occupied. He answer- 
ed that during former existences, he had, indeed, made 
abundant alms, but his merits had been comparatively 
small, because he had not done those good works to per- 
sons eminent for their sanctity. The same question was 
put to the other Nat, who said that he was, in former 
existences, living in very narrow circumstances, but that 
he had had the good fortune of giving alms, according to 
his limited means, to persons who were much advanced 
in merits. With a voice that was heard by the crowds 
on the seat of men, Budha proclaimed the immense ad- 
vantage of giving alms to, and supporting, the Eahans 
and those advanced in perfection. They were* said he, 
like good seed sown on a good field, that yields an abun- 



212 LEGEND OF THE BUKMESE BUDHA. 

dance of good fruits. But alms given to those who are 
as yet under the tyranical yoke of passions, are like a 
seed deposited in a bad soil ; the passions of the receiver 
of alms choke, as it were, the growth of merits. At the 
conclusion, the two Nats obtained the reward of Thauta- 
pan. The crowds on earth had also the benefit of hear- 
ing his instructions. 

Whilst Budha was in the middle of the Nats, he an- 
nounced the law of Abidama to his mother. Having to 
go about to get his food, Budha created a likeness of an- 
other Budha, whom he commissioned to continue the 
preaching of the Abidama. As to himself, he went to 
the mountain of Rimawonta, ate the tender branches of 
a certain tree, washed his face in the lake Anawadat, and 
partook of the food he received from the Northern Island. 
Thariputra went thither to render him all necessary services. 
When he had eaten his meal, he called Thariputra and 
desired him to go and preach the law of Abidama to five 
hundred Bahans, who were present when the display of 
wonders took place, and were much pleased with it. In 
the time of the Budha Kathaba, those "five hundred Bahans 
were bats, living in a cave much resorted to, by Bahans, 
who were wont to repeat the Abidama. Those bats con- 
trived to retain a certain number of words, the meaning 
whereof they could not understand. When they died, 
they were transferred into one of the seats of Nats ; and 
when they became men anew, they had the good fortune 
to be born from illustrious parents, in the country of 
Thawattie, and when Phra showed bis powers, they were 
much pleased. They became Bahans under Thariputra, 
and were the first to understand perfectly the sublime 
law of Abidama. 

As to Budha, he returned to the seat of Tawadeintha 
and continued the instructions, where the Budha of his 
creation had left them. At the end of three months 
preaching, an innumerable number of Nats knew and un- 
derstood the four great principles. As to his mother, 
she obtained the perfection of Thautapan. 



LEGEND OF THE BURMESE BUDHA. 



213 



The time Budha was to return to the seat of men was 
near at hand. The crowds eager to know the precise 
time when Budha was to come back among them, went 
to Maukalan to ascertain from him, the precise day they 
would be blessed with his presence. Well, said Mauka- 
lan to the people, in a very short time I will give you an 
answer on the subject of your enquiry. On that very in- 
stant, he plunged into the bottom of the earth and reap- 
peared, but when he was at the foot of the Mienmo 
mountain, he ascended, in the view of the crowd 
whom he had left, and soon arrived in the presence of 
Budha, to whom he explained the object of his errand. 
My son, answered Budha, in what country does your 
brother Thariputra spend his season? In the city of 
Thin-ka-tha, replied Maukalan. Well, said Budha, 
seven days hence, at the full moon of Thadin-kioot, 
(October), I will descend near the gate of Thin-ka-tha 
city ; go and tell the people that those who desire to see 
me, ought to go to that country, distant 30 youdzanas, 
from Thawattie. Let no one take any provision ; but by 
a rigorous abstinence, let them dispose themselves to hear 
the law that I will preach. Maukalan having paid his 
respects to Budha, returned to the place where the as- 
sembled multitude anxiously waited for him. He related, 
to them all the particulars regarding his interview with 
Budha, and conveyed to them the much wished for intel- 
ligence of his speedy return on earth. 

On the day of the full moon of Thadin-kioot, (Octo- 
ber), Budha disposed himself to go down to the seat of 
men. He called a Prince of Thagias and directed him 
to prepare every thing for his descent. Complying with 
his request, the Thagia prepared three ladders or stairs, 
one made of precious stones, occupying the middle ; one 
on the right, made of gold, and a third one made of sik 
ver, on the left. _ The foot of each ladder rested on earth 8 
near to the gate of Thin-ka-tha city, and their summits 
leaned on the top of the Mienmo mountain. The middle 
ladder was for Budha, the golden one for the Nats, anol 



214 LEGEND OF THE BURMESE BUDHA. 

that of silver for the Brahmas. Having reached the 
summit of the steps, Budha stopped awhile, and resolved 
to make a fresh display of his power. He looked up- 
wards, and all the superior seats of Brahmas were dis- 
tinctly descried ; on his looking downwards, the eyes 
could see and plunge into the bottom of the earth, to the 
lowest hell. The Nats of more than a thousand systems 
could see each other. Men could perceive Nats in their 
fortunate seats, and Nats saw men in their terrestrial 
abode. The six glories shot forth with an incomparable 
splendor from Budha's person, which became visible to 
all the crowds. There was not one who did not praise 
Budha. Having the Nats on his right, and the Brahmas 
on his left, the most glorious Phra began his triumphant 
coming down. He was preceded by a Nat, holding a 
harp in his hands, and playing the most melodious tunes; 
another Nat fanned him ; a chief of Brahmas held over 
him a golden umbrella. Surrounded with that brilliant 
cortege, Budha descended near the gate of Thin-ka-tha 
city and stopped there for a while. Thariputra came 
forthwith into the presence of Budha, paid him his res^ 
pects at a becoming distance, and said, with a heart over- 
flowing with joy : On this day, O most glorious Budha, 
all the Nats and men are showing their love to you, 
Budha replied : blessed is Thariputra, and blessed are all 
those who rejoice on my account. Men and Nats love 
him who is acquainted with the sublime lay/, who has 
put an end to his passions, and who has attained to the 
highest state of contemplation. At the end of his dis-. 
course, innumerable beings understood the four great 
principles, and the five hundred Eahans whom Thariput- 
ra was commissioned to instruct, reached the state of 
Arahat. On the spot where all Budhas set their feet, 
when coming from the seat of Tawadeintha, a Dzedi 83 
has always been erected. 

83 (bis.) — The religious edifices that are to be met with in all parts of 
Burniah, deserve a particular notice. They are called Dzedis in all the Bu- 
dhist writings of the Burmese^ but the people generally mention them by 



LEGEND OF TtfE BURMESE BUDHA. 



2W 



Budha leaving Thin-ka-tha, shaped his course to- 
wards Wethalie, and took his abode in the Dz eta won 

the appellation of Payas or Fhras, which, in this instance, is merely an ho- 
norific title of a religious character. 

Dzedis, in the earliest days of Budhism, were sacred tumuli raised upon 
a shrine, wherein relics of .Budha had been deposited. These structures- 
were as so many lofty witnesses, bearing evidence to tne presence of sacred 
and precious objects, intended to revive in the memory of the faithful, the 
remembrance of Budha, and foster in their hearts, tender feelings of devotion 
and a glowing fervor for his religion. 

From the perusal, of this Legend, it seems that Dzedis were likewise erected 
on the tombs of individuals, who during their life time, had obtained great 
distinction by their virtues and spiritual attainments, among the members 
of the assembly Bndba himself ordered that a monument should be built 
over the shrine containing the relics of the two great disciples Thariputra 
and Maukalan. In Burmah, no D/edis of great dimensions and proportions, 
have ever been erected on the ashes of distinguised Phongies, In some 
parts, however, particularly in the upper country there may be seen here 
and there, some small Dzedis a few feet high, erected on the spot where 
have been deposited the remains of some saintly personages. These moun- 
ments are little noticed by the people,- though, on certain occasions, a fe\v 
offerings of flowers, tapers, &c. are made around, and in front of them. 

The same kind of religious edifices have been built some times also, to be- 
come a receptacle of the Pitagat, or collection of the holy scriptures. One 
of the finest temples of Ceylon was devoted to that purpose. There was also' 
one in the ancient city of Ava, but I am not aware that there is any of this 
kind at Amarapeora. 

Finally, Dzedis Lave been erected for the sole purpose of harbouring sta- 
tues of Gaudama ; but there is every reason to believe that this practice has 
gained ground in subsequent ages. When a fervent Budhist, impelled by 
the desire of satisfying the cravings of his piety and devotion, wished to f 
build a religious monument., and could not procure relics,- he then remained 
contented with supplying the deficiency, with images of Budha representing^ 
that eminent pers nage, in some attitudes of body, that were to remind 
Budhists of some of the most striking actions of his life. In many instances, 
Dzedis have been built up, not even for the sake of sheltering statues, but 
for the pious purpose of reminding the people of the holy relics of Budha, 
and as they use to say. for kindling into the soul, a tender feeling of affec- 
tionate reverence for the person of Budha and his religion. If, what is put 
forward as a plea for building pagodas, be founded on conviction and truth, 
we must conclude that the inhabitants of the valley of the Irrawady are 
most devotedly religions, as the mania for building Dzedis, has been, and 
even now, is carried to such a pitch as to render almost fabulous iy exagerated 
the number of religious buildings, to be seen on an extent of above 700 
miles, as far as Bhamo. 

As Budhism was imported from India into Eastern Asia, there is no doubt 
but the style of arhitecture followed in the erection of religious edifices, 
came from the same quarter. To the native genius of the Burmese, we may 
allow the merit of ornamental architecture, for the great monasteries, and 
a few details of the exterior decorations of the religious monuments ; bufr 
no one will take offence at refusing to the tribes that occupy the basin of 
the Irrawaddy, the merit of originating the plan of such monuments as" 



216 



LEGEND OF THE BURMESE BUDHA* 



monastery. The fame of the wonders he had perforaied 5 - 
increased his reputation, and elicited from the people fresh 

those to be seen in some parts of the country. It is much to their credit, 
that they have been able to raise such mighty fabrics, with the imperfect 
knowledge they possess and the very limited means at their disposal. The 
resemblance that exists bei ween the much defaced Budhist monuments, yet' 
to be met with in some parts of India, and at Java, and those now studding 
the banks of the Irrawaddy, leaves no doubt respecting the origin of the 
shape and form of such monuments. 

At first sight, the traveller in Burmah, believes that there is a great va- 
riety in the shape and architecture of pagodas. He is easily led astray by 
many fantastical ornaments, added by unexperienced natives, to religious 
monuments. After, however, a close examination of those edifices, it seems 
that they can be arranged into three distinct classes, to which, those pre- 
senting minor differences, may be referred; The first class comprises those 
which have a cone-like appearance, though much enlarged in the direction 
of the base. These are without niches, or rather ought to be without 
niches, as the small ones to be seen added to those monuments, indicate 
that they are no essential appendage of the building, but rather the fanciful 
and tasteless work of some devotees The pagodas of Rangoon, Pegu and 
Prome, offer the firiest specimen of this order of edifices. The second class 
includes those of a dome-like shape. They are not common in Burmah; 
The finest and grandest specimen is that of the Kaong-hmoo-dau, or great 
meritorious work, situated west of the ancient city cfTsagain. In the 
third class, we may place all the pagodas that approximate to the form 
of temple ; that is to say, all those that offer the shape of a more or less 
considerable rectangle, with a large hall in the centre, and several galleries 
running throughout. Upon this rectangle, a conical structure is raised, 
ending as usual with the tee, or umbrella. The most remarkable and per- 
fect specimens of this kind, are to be seen at Pagan, which may be aptly 
styled the City of Pagodas. 

The cone-shaped pagoda invariably rests on a quadrangular basis a 
few feet high. The body of the cone in its lower part is an hexagon or oc- 
tagon, broad at first, then gradually and regularly decreasing to the two' 
thirds of its height. Upon it, rises the regular cone, which ends in a point 
covered with the gilt umbrella. 

The architectural ornaments of such structures, are circular, bold and 
found lines or mouldings ; above this, to the place where the cone begins,, 
are sculptures, representing leaves shooting from the middle part, one half 
upwards, and the other half downwards. That part is often divested of 
such ornaments, as is the case with the Shoaydagon. On the sides of the 
cone, are horizontal lines grouped together : eachgioup is separated by & 
Considerable distance ; then comes a sculptured foliage, different from the 
one already mentioned, but disposed in a like manner. In the middle of 
the four sides of the base, particularly in the one facing the East, the 
Burmese have introduced the practice of making small niches for receiving 
the statues representing Budha in a cross legged positidn. A portico leads 
to them. On the four angles of the base they likewise place griffins or 
sometime fantastic figures of monsters. Small Dzedis are often disposed 
on the lower parts of the hexagon or octagon. This kind of pagoda being 
naturally destitute of all ornaments, and standing over a tomb or a shrine, 
as a pillar that has gradually assumed the shape above described, is a very 



Legend of the Burmese budha. 



tokens of respect and veneration. Alms poured from all 
quarters into the monastery ; the liberality of the people 

ancient one, and probably coeval with the earliest BudKIst religious monu- 
ments. 

The second class of religious edifices, is that of those that exhibit a dome- 
like appearance. They are rather uncommon in Burmah. Th^y rest on a 
square basis. The lower part is adorned with a few mouldings, but the 
greatest part offers a perfectly even superficies. The umbrella that is plac- 
ed on them, partake somewhat of the appearance of the monument, it is 
destined to crown. It considerably expands in the horizontal direction and 
has a vei-y ungraceful appearance. The Kaong-hmco-dan, in the neighbour- 
hood of Tsagain, rests on a basis about 18 or 20 feet high ; the dome accord- 
ing to an inscription, is 153 feet high, the diameter, at the lowest part, is 
nearly 200 feet.' The whole was formerly gilt. The four sides of the square, 
are lined with small niches, each tenanted by a small statue of Gaudama. 
Separated from the square, by an open and well paved gallery that runs all 
round the edifice, are disposed in a row, 802 small pillars of sandstone, 
about six feet high, with their upper part perforated, so a^ to afford a room, 
sufficient to receive a lamp on festival days. Splendid must be the effect 
produced during a dark night, by so many lamps, pouring a flood of light 
that illuminates oii all sides the massive edifice. Whether the monument 
was built about 300 hundred years ago", as stated to the writer by one of 
the guardians, or. as it is most probable, only repaired and adorned at that 
time, certain it is that this kind of religions edifices, is very ancient, and 
very likely not inferior in antiquity to those above referred to. Another of 
ia similar form, but of much smaller dimensions, is to be seen at Bhamo, not 
far from the eastern gate. 

The third class of Pagodas comprises all those that are generally of a 
square form, not made of a solid masdnry, but with openings or doors, a 
room, galleries, &e , for receiving statues of Gaudama. They are all sur- 
mounted with the usual conical structure, which is, it seehis, the essential 
appendage to all Dzedis. These edifices, in my opinion, are not to be con- 
sidered as tumuli or topes, but rather as places of worship, and sanctuaries 
for the reception of the statues of Gaudama. The monuments, are, I suspect, 
of a comparative modern brigin ; they have not the plainness and simplici- 
ty of the tumuli which agree so well with the simplicity of the religious 
form of worship of primitive Bhudism. They are not made td answer the 
purpose for which Dzedis were primitively-raised. They must have been 
erected at times, when Budhist worship, emerging from its primeval stern- 
ness of forms, assumed proportions and developments, congenial to the 
taste and wants of large religious communities; This class of temples offers 
a great variety of forms as to the size, dimensions and details of architec- 
ture. But they may be all brought to this general outline. From the 
square body of the temple, diverge in the direction of the four points of the 
compass, porticoes ; the one facing the east, is always the largest and best 
adorned ; sometimes there is but one portico, that of the east, arid there 
are only doors in the middle of the three other sides. From these porti- 
coes, the galleries converge towards the centre of the temple, where are sta- 
tues. In the large and magnificent Pagodas of Pagan, galleries with vaults 
in the pointed style, run all round the building. Some of those stupendous 
structures have two stories, and it is but on the second, that rests the 
conical part which is the essential complement? of every religious building-. 



218 



LEGEND OF THE BURMESE BOTHA. 



towards his person and that of his disciples expanded is 
a wonderful manner. The heretics, who s wanned in We* 
thalie and its neighborhood, Became exceedingly jealous 
of Budha's successes. The loss which they sustained in 
the donations of the people, added fuel to the inward dis- 
content. They resolved to devise some means to lower 
the character of Budha, in the opinion of the people. Af- 
ter a long deliberation, they fixed on the following plan, 
A certain woman of great beaut} 7 , but of a rather doubt- 
ful character, was induced to join them in accusing Gau- 
dama of having violated her. She contrived to assume 
the appearance of a person in a state of pregnancy, and 
covering herself with a piece of red cloth, she went about 
the town, spreading evil reports respecting Budha's cha- 
racter. She had the impudence, even to go into the 
Dzetawon monastery, and ask Budha to provide a place 
for her approaching confinement, and likewise mainten- 
ance for herself and the child she was by him pregnant 
with. Such an infamous calummy did not, however,- 
move Mm in the least. Conscious of his innocence, he 
lost nothing of his usual composure and serenity. But 
by the interference of the Thagia, the slander was made 
manifest. Two mice bit the strings that kept tied up on' 
the abdomen, the apparatus designed to propagate the 
deceit, and on a sudden, the whole fell on the ground, 
proclaiming both the innocence of the sage, and the con- 
fusion of his enemies. 

Every one, present on the occasion, gave vent to his 
just indignation, at such a base attempt from the part of 
the heretics. But Budha meekly replied, that what had 
just happened, was but a just retribution for one misbe- 
havior of his own,- during a former existence. At that 

On one of the middle size Pagodas, rises, instead of a coiie, an obelisk, with 
ornaments that appeal* to- resemble hieroglyphic figures. Some of those 
obelisks are considerably swelling towards the middle of their height. 
Great also has been the surprise and astonishment of the writer, when he 
observed in the same place, among the prodigious number of Pagodas, in a 
more or less advanced state of decay, one, not considerable by its dimen- 
sions, nor in a much ruined condition, that exhibited the solitary instance 
©£ a regular pyramid. 



LEGEND OF THE BURMESE BUDHA. 



219 



time, he was, on a certain day, under the influence of li- 
quor, when he chanced to meet on his way, a Pitzegabud- 
ha. Without any reason, or provocation, he abused the 
holy man with the lowest and coarsest expressions, and 
went so far as to tell him that his whole life was but a 
series of hypocritical actions. Turning, then, towards his 
disciples, he added with a grave countenance, that what 
they had just now witnessed, was the just punishment in- 
flicted on him, by the influence of the demerit created and 
generated by his former evil doing. 

The eighth season was spent in the grove or forest of 
Tesakala, and when the rains were over, the most excel- 
lent Phra travelled throughout the country, preaching and 
teaching the right way to many. Countless converts en- 
tered one of the four ways, and many obtained at once the 
deliverance. 

In the town of Santoo-maragiri, he was preaching to 
the benefactors who had fed him and his disciples. 
Among the hearers, were two persons Nakoulapita and 
Nakoulamata, husband and wife, belonging to the Pounha 
race. During a great many successive former existences, 
they had had the good fortune to be father, mother, uncle, 
aunt, &c. to Budha. During the present existence, the feel- 
ing of affection towards him, with whom they had been 
so long and so intimately connected, was powerfully 
awakened, and glowed in their hearts. Under the influence 
of that natural, kindly and tender feeling, they came for- 
ward and prostrating before Gaudama, said to him : dear 
son, how is it that you have been away from us, for so 
long awhile ? We are so happy to see you after so long 
an absence. Budha remaining indifferent to such a scene 
and language, knew at once what were the real wants of 
that good couple, and in what manner he could acknow- 
ledge the great favors, he had, during former existences, 
received at their hands. He preached to them the most 
excellent law. They were thoroughly converted. The 
next morning, they had the happiness to supply their 
great teacher and his company with the choicest food. 



220 LEGEND OF THE BURMESE BUDHA, 

Meanwhile they addressed him the following request ; 
during many existences, we both have always been happi- 
ly united : not a word of complaint or quarrel has ever 
passed between us. We pray that in our coming exis- 
tences, the same love and affection may ever unite us to- 
gether. Their request was affectionately granted ; and 
Budha, in the presence of a large assembly, pronounced 
them blessed and happy amongst all men and women. 

The son of the Euler of the country, where these 
things happened, was, to his great affliction, childless. 
He invited Budha to come and partake of his hospitality 
in his house. The offer was accepted. Great preparations 
were made for the reception of the illustrious visitor. 
The Prince had some of his own clothes laid on the way 
that Budha was to follow, in the hope that by treading 
over them, he might communicate a certain virtue, 
whereby he would have the object of his earnest desire 
realized. On his arrival near the entrance of the 
house, Budha stopped and refused to proceed farther. 
Meanwhile, he bekonned Ananda to remove the clothes. 
This was done accordingly, to the Prince's deep disap- 
pointment. After the meal, Gaudama explained to him 
that he and his wife, during a former existence, had lived 
on eggs and had killed many birds. Their present bar- 
reness was the just punishment of their former trespass- 
ing. But their actual good dispositions having atoned 
for the past transgressions, they would be blessed with 
children. Both were overjoyed at this news. They be- 
lieved in Budha obtained the state of Thautapan, and, 
thereby, entered into the current of perfection. Their 
faith in Budha' s word, procured to them so happy a re- 
sult. 

During all the time that elapsed after the rain, Budha 
travelled through the country, engaged on his usual bene- 
volent errand, and converting many, among men and 
Nats. In the country of Garurit, in a village ofPounhas, 
jailed Magoulia, the head man, one of the richest in the 
place, had a daughter, whose beauty equalled that of a 



LEGEND OF THE BURMESE BUDHA. 



221 



daughter of Nats. She had been in vain asked in mar-, 
riage by Princes, Nobles and Pomihas. The proud 
damsel had rejected every offer. On the day that her 
father saw Gaudama, he was struck with his manly beau- 
ty and meek deportment. He said within himself : This 
man shall be a proper match for my daughter. On his 
return home, he communicated his views to his wife. On 
the following day, the daughter having put on her choic- 
est dress, and richest apparels, they all three went, with 
a large retinue, to the ibzetawon monastery. Admitted in 
the presence of Budha, the father asked for his daughter 
the favor of being allowed to attend on him. Without 
returning a word of reply, or giving the least sign of ac- 
ceptance or refusal, Budha rose up and withdrew at a 
small distance, leaving behind him, on the floor, the print 
of one of his feet. The Pounha's wife well skilled in the 
science of interpreting wonderful signs, saw at a glance, 
that the marks on the print, indicated a man no larger 
under the control of passions, but a sage, emancipated 
from the thraldom of concupiscence. She communicated 
her views to her husband, who had the impudence to go 
to Budha's presence and renew the same offer. Budha 
meekly replied : Pounha, I neither accept nor decline 
your offer ; in your turn, listen to what I have to say. 
He, then, went on relating how he had left the world, 
resisted Manh's temptation, lived in solitude for six years, 
and freed himself from the net of passions. He conclud- 
ed by stating that having become a Budha, he had for 
ever conquered all passions. At the conclusion of the 
instruction, both father and mother became established in 
the state of Thautapan. The damsel was highly offended 
at the refusal she experienced, and retained a strong feel- 
ing of hatred towards him who had declined her proffer- 
ed favors. Her father took her into the Kothambi coun- 
try, where she w T as offered to the Ruler, who smitten with 
her charms, elevated her to the rank of first Queen. 

In the country of Kothambi, there lived three rich 
|nen. Those three men fed during the rainy season, every 



222 LEGEND OF THE BURMESE BUDHA. 

year, five hundred hermits who came from the Himalaia 
range, for the purpose of obtaining their maintenance. 
Those charitable laymen went over to Wethalie for the 
purpose of trade. There, they met Budha, and earnest- 
ly pressed him to come to their country and preach the 
law. The invitation was accepted. They returned home 
and built for the accomodation of the illustrious visitor, 
each of them, one monastery. When all was ready, Bud- 
ha went to Kothambi, attended with five hundred disci- 
ples, fie spent thither the ninth season. During his 
stay, he dwelt by turn, in each of the three monasteries, 
and was abundantly supported by the rich man in whose 
monastery he took his abode. 

In the country of Kothambi, there were, as yet, few 
disciples or believers in Budha ; but the number of hol- 
ders of false doctrines was exceedingly great. Sec- 
retly supported by the first Queen, and actuated by jea- 
lousy against the new comer, they reviled him and his 
disciples in every possible way, and did their utmost, to 
destroy in public opinion, his rising fame. Whenever they 
met Budha's disciples, they abused them with the coarsest 
language. Unable to bear any longer so many insults, 
Ananda, in the name of his Brethren, went to Budha, and 
asked him to remove to some other place, where they 
would receive a becoming treatment. But, said Budha, 
if we be illtreated in the new place we go to, what is to 
be done ? We shall proceed to some other place, replied 
Ananda. But, retorted Budha, if in that new place, we 
be likewise reviled, what then 7 ? We shall, replied Anan- 
da, remove to some other place. Budha remained silent 
for awhile, and casting a gentle glance on Ananda, he 
said to him : a little patience will save us the trouble of 
so many travels, and certainly procure here unto us, what 
we may perhaps vainly look foi% any where else. By pa- 
tience and endurance, the wise man conquers all his ene- 
mies. Behold the war Elephant ! he plunges into the 
thickest of the raging conflict, regardless of the darts and 
arrows flying in every direction, and carries all before 



LEGEND OT THE BUKMESE BUDHA, 



22& 



him. I too, the most excellent Budha, shall certainly 
stay here, diligently preach the most excellent law, and 
perseveringly labor for disentangling men from the net of 
passions. In no way, shall I care for the abuses, they 
may pour on me, and my disciples. 

Not long after this, a trifiir^ accident kindled the fire 
of dissention amonsr the memb^o of Assembly. The sub- 
ject, was as usual, one of a trifling nature. It was con- 
cerning a point ef discipline of scarcely any importance, 
infringed unintentionally by a Hahan. He was accused 
by one of his brethren of having committed a sin. But 
he replied that haying done an act, in which his will had 
not participated, he did not consider himself guilty. Each 
disputant attracted to his party some Eeligious who support- 
ed his view of the case. The Kothambi Eahans seem to 
have been the cause of the disunion which prevailed in the 
community and soon, like a devouring flame, extended to 
the female portion of the Assembly. In vain, Gaudama 
interfered, and exhorted the two parties to patience, union 
and charity. In his presence, the parties were silent. 
But in his absence, the quarrel grew worse. At last his 
entreaties were unheeded and discord continued to rend 
asunder the bond of unity. Disgusted with such a state 
of things, Budha preached to the most distinguished 
members of the Assembly, the blessings of peace and 
concord. Such men as Baddia, Kimila and Anouroud- 
dha treasured up in their heart, the instructions of their 
great master. But others continued the dispute. Mean^ 
while he resolved to separate himself for a time, from all 
company, and to go in a lonely spot, to enjoy the happi- 
ness of peace and meditation. He shaped his course to- 
wards the village of Palelayaka, where he received his 
food, and went into a grove of Sala trees, to fix his resi- 
dence, at the foot of one of those trees. The villagers 
hearing of his intention, hastened to the spot, and built a 
hermit's hut for his use, and promised to supply him dai- 
ly with his food. 

It was in this place, that alone ^ delighting in the con- 



224 



LEGEND OF THE BURMESE BUBHA. 



fcemplation of unclouded truth, Gaudama spent the tenth 
season. The Rich men of the Rothamhi country, hearing 
that Budha had departed because of the dissension that 
took place among the Rahans, became indignant. They 
openly declared their fixed intent of refusing to give any 
thing for the maintenance of the Rahans, until they had 
agreed among themselves, and reconciled with their 
teacher. The timely threat had the desired effect. The 
disputants felt the unpleasant seriousness of their uneasy 
position. They could hold on no longer. The Rahans 
came to an agreement among themselves, and promised 
that after the season, they would go to Budha and solicit 
his pardon. In the forest of Palelaka, there lived a cer- 
tain Elephant, much advanced in merits, which went to 
Budha, and during three months, ministered to all his 
wants, as a most effectionate and devoted disciple would 
do towards a beloved master. 

The three months of lent being completed, the rich 
men Anatapein made earnest enquiries with Ananda, res- 
pecting the place Budha had withdrawn to, and charged 
him to invite the great preacher to come back to Tha- 
wattie, and live as usual in the Dzetawon monastery; 
Complying with the pious wishes of the rich man, Anan- 
da took with himself 500 Rahans, and went to the soli- 
tude of Paleliaka. He was likewise followed by the 500 
refractory Rahans of Kothambi, who had come to We- 
thalie. The Ruler of the country and Anatapein had re- 
fused at first to receive them. But the prohibition had 
been removed, on account of their repentance. He ap- 
proached alone the place, Budha was living. After the 
usual prostrations, Gaudama inquired whether he had 
come alone. He replied that there were with him many 
of his faithful disciples, and the Kothambi Rahans. The 
latter came with the express purpose of asking his par- 
don, and a firm resolution to yield, hereafter, a perfect 
obedience to all his commands. Budha desired them to 
appear in his presence. They came ; were they well re- 
ceived, and their misbehavior was forgiven. Gaudama 



LEGEND OF THE BURMESE BUDHA. 



225 



explained to them the great advantage of shunning bad 
company, and of living in retirement. The hearers were 
fully converted and established in the state of Thautapan. 
Budha on his return to Wethalie, continued preaching in 
every direction, and led to the deliverance a great num- 
ber of Men, Nats and Brahmas. The stay in the Dzeta- 
won monastery was not very long, Budha went into the 
Magatha country, to a Pounha village named Nala. Not 
far from that village, there is the Deckinagiri, or south- 
ern mountain, with a monastery. Into that place Bu- 
dha spent the eleventh season.* His supporters were 
the Pounhas of the village. The chief occupation of 
those men, was the tillage of th e fields. Gaudama took 

* The few particulars that have been gathered respecting the mode that 
Budha followed in disseminating his doctrines, exhibit him in the light of 
a zealous and indefatigable preacher. We see him passing from one place, 
into another with the sole purpose of instructing the ignorant and 
pointing out to them, the way leading to the deliverance. Behar and Oude 
apuear to have been the seat of his labors, and the scene on which he acted 
in behalf of all, without any distinction of condition, caste, or sex. Indivi- 
duals in the humblest walks of life, men engaged in wicked practices, 
women of abandoned character, are all, to an equal degree, the object of his 
tender solicitude. They are all summoned to come at his feet, and partake 
in the blessings that he has in store for them. Gaudama was, to an emi- 
nent degree, an earnest and fervent propagandist. This is a striking feature 
in his character, which distinguishes him, not only from all his cotempora- 
ries, but also from all the philosophers that have appeared throughout the 
Indian Peninsula. All those sages aimed at becoming the heads of schools, 
but none of them thought of promulgating a code of morals, intended for 
the whole human race. Gaudama has the houor of being the first who, 
with enlarged views, looked upon his fellow men as equally entitled to the 
benefit of his instructions. His love of all men prompted him to undergo 
all sorts of fatigue for procuring to them, what he imagined to be, a great 
boon. In making this statement, we have no intention to pass an opinion 
on the doctrines of the founder of Budhism, we merely bring forward to the 
notice of the reader, a peculiar characteristic of that sage, which, in our 
humble opinion, enables to account for the extraordinary spread of Buclhism 
from the banks of the Oxus, to the Japanese Archipelago. The tenets of 
that Creed have become popular, because they were intended for all. False 
though they be, particularly in what has a reference to dogmas, they were 
accepted by the masses, because there were no other proffered to them. The 
disciples of Gaudama must have been well received in the various places 
they went to ; for they showed a disposition of mind quite unknown in those 
days, viz : a lively interest for the welfare of all. This zeal which appeared so 
conspicuously in Gaudama, and during the first ages of Budhism, has be- 
come all but totally extinct. There is no desire from the part of those who, 
in our days, follow that creed, to propagate its tenets among other nations 
or tribes. 

. 30 



226 LEGEND OF THE BURMESE BUBHA. 

a particular pleasure, during his daily walks, in conversing 
with them, when he met them engaged in their daily la^ 
bors. 

On a certain day, Budha went into the fields, where he 
met a Pounha, with whom he began to converse, with the 
intention of ultimately preaching to him the holy law. 
He spoke, at first, on the subject of his daily labor, 
his bullocks, plough, the seed, and the harvest, which 
supplied the Pounha and his family with their daily 
food, during the year. He added : I, too, am a la-, 
borer, provided with the seed, and all the implex 
ments necessary for carrying on tillage. The Poun^ 
ha surprised at what he heard, asked Budha in what 
place he had left his bullocks, the seed, the plough, &c, 
The latter coolly replied : all these things are with me at 
present. Hearken, O Pounha, to what I am about to 
state. The seed is that fervent desire, that benevolent 
disposition, which prompted me at the feet of the Budha 
Depinkara, to ask fpr the Budhaship : it is the science 
which I have gathered under the tree Bodi. The rain 
water, is that uninterrupted series of good works, perform- 
ed by me, until I have become a Budha. They have been 
as the means of watering the good seed which was in me. 
The knowledge or science , and wisdom are as the yoke, 
as well as the plough's shaft. The heart or the knowing 
principle which is in me, represents the reins that serve to 
guide the bullocks. The teeth of the plough represent 
the diligence that must be used in attending to the era- 
dicating of the principle of demerits and of bad works. The 
plough's handle, represents the guiding principle ofthelaw, 
which enables me to remove all that is bad, and promote what 
is good. The food which you, O Pounha, derive from your 
exertions, represents the pure relish which is tasted 
by him who is bent on avoiding evil, and doing good. 
When you make use pf the plough, you cut or uproot all 
bad weeds ; so it is with him who is penetrated with the 
full meaning of the four great truths ; he cuts and up^ 
roots from himself the wicked inclinations and low pro-? 



LEGEND OF THE BURMESE BUDHA. 227 

pensities that are in him. When the labor of the field is 
over, you unyoke your bullocks and leave them to go 
withersoever they please ; so it is with the wise man. By 
application to invigorating the principle of good, that 
leads to perfection, he lets go the opposite principle 
which gives rise to all imperfections. The bullocks have 
to work hard, to complete the work of tillage. So thd 
sage has to struggle hard, to till perfectly and cultivate 
thoroughly the soil of his own being, and reach the happy 
state of Neibban. The husbandman who labors so much 
for bringing his field in a position to receive the seed, and in 
every way to favor its growth, is imitated by the true sage 
who endeavors to free himself from the miseries attending 
existence, to advance in the way of merits, by the practice 
of good works, and w T ho thirsts after the happy condition of 
the perfect; He who works in the field, is sdme times disap- 
pointed, and feels occasionally the pangs of hunger. He 
who works in the field of wisdom, is exempt from all mi- 
series and afflictions. He eats the fruit of his labor. He is 
fully satiated when he beholds Neibban. It is in this man- 
ner, O Pounha, that I am a true husbandman, and am always 
provided with all the implements necessary for the tillage 
of man's soul; The Pounha delighted with such doc- 
trine, became a convert, and professed his belief unto Bu- 
dha, the law and the assembly. Subsequently he applied 
for admittance into the assembly, and by energetic efforts 
in the arduous work of meditation, he became, at last, a 
Sah and a. 

When the rains were over, Budha travelled through 
the country, preaching the most excellent law, with the 
happiest results. He went to the town of Satiabia^ in the 
Kosala country. There he received from a Pounha of 
Waritzaba, an invitation to go to that place. The invita- 
tion w r as graciously accepted. In that town, he spent 
the twelve th season. Great many Pourihas were en- 
lightened and converted by professing their firm adher- 
ence to the three precious things. The vil& Manh Nat 
did his utmost to thwart the beneficial results from Bud- 



228 



LJEGEND OF THE BURMESE BUBHA, 



ha's preachings. A great dearth prevailing in the cotm<* 
try, he did all that he could to starve the most excellent 
Budha and all his followers. But he was frustrated in 
his iniquitous design, by the charity of 500 horse mer- 
chants who had come from Ontharapata, and were, then, 
stavinsr in Waritzaba, 

Budha leaving this country, shaped his course through 
the great Mantala country ; he travelled by the shortest 
route, a distance of 500 youdzanas. He started on the 
day after the full moon of Tabodway, and spent nearly 
five months in this voyage. He reached the banks of 
the Ganges at Gayagati, where he crossed the mighty 
stream and went to Benares. He had not been long in 
that city, when he recrossed the Ganges and went to 
Wethalie, dwelling in the Gootagarathala monastery. 
Thence he went into Thawattie, preaching through all 
the places he visited. When he was in the Dzetawon 
monaster^ 7 , he delivered the Maha Rahula instruction, for 
the benefit of his son Rahula, who then was 18 years old. 

Chapter XI. 

Voyage to Tsalia — Instructions to Meggia — Rahula is made a professed 
Religious — 3Ianahan f s questions to Budha — Misbehavior of Thoup** 
pabuda — Questions proposed by Nats, in the Dzetawon monastery 
— Conversion of a Bitloo — Episode of Thirima at Radzagio-^-AU 
tent ion paid to a poor Founha, and to a Weaver's daughter on ac- 
count of their faith — In the 20th season, appointment of Ananda 
to the Stewardship — Conversion of a famous robber. 

After a rather short stay io Thawattie, Budha went to 
the town of Tsalia. The inhabitants built for him a mo- 
nastery, on a hill, not far from the town, and liberally 
supplied him, with all that he wanted. Pleased with the 
good reception the people gave him, Gaudama spent, on 
that spot, the thirteenth season. He went to receive his 
food in the village of Dzantoo. Thence travelling 
through the country, he reached the banks of the river 



LEGEtfD Tfi£ BURMESE BtJDriA. 229 

Kimikila, and enjoyed himself in a beautiful grove of 
Mango trees. The disciple Meggia being too much 
taken up with the beauty of the place, eagerly wished to 
remain hither for some time. As a punishment for such 
an inordinate attachment to a particular spot, he who 
had renounced the world and the gratification of passions, 
felt, on a sudden, a strange change to take place in him, 
A flood of concupiscence inundated his soul. Budha, who 
saw what was taking place in Meggia, gave him an instruc- 
tion on the contempt of the things of this world, and en- 
tirely cured him from his great spiritual distemper. 

Thence he proceeded to Thawattie, into the Dzetawon 
monastery, where he spent the fourteenth season. The 
great disciple Thariputra, with five hundred Religious, 
Was spending the season in a neighboring village. The 
people were so much pleased with him and his company, 
that they offered to each of them, a piece of yellow silk. 
Some Religious jealous of the great disciple, came to Bu- 
dha, and accused him of covetousness. Budha fully jus- 
tified his great companion and commended the liberality 
of the donors, who had thus an opportunity of satisfying 
their liberality and gaining merits. 

The Thamane Rahula was then 20 years old. Having 
reached the canonical age, he w T as elevated to the dignity 
of Patzin. The young Religious could scarcely defend 
himself from a certain feeling of vanity, on account of his 
fathers dignity, and of his own personal mien and bear- 
ing which he was very fond of admiring, Budha was in- 
timately acquainted with what was going on in Rahula's 
soul. He preached to him the contempt of self and of all 
varieties of form. The instruction was so impressive, 
that it lead the young hearer to the state of Rahanda. 
On a certain night, that Raoula was sleeping near the 
door of Gaudama's private appartment, Manh Nat wish- 
ing to frighten the young Rahanda, created the likeness 
of an Elephant which keeping his trunk over his head, 
suddenly made a frightful noise. Budha who was inside, 
saw clearly that this was but a temptation of the vile 



230 



LEGEND OP THE BURMESE EUDHA* 



Manh. He said to him : O wretched one ; are you not 
aware that fear is no longer to be found in him who has 
become a Bahanda. Manh discovered, vanished away, 
covered with shame and confusion, at the abortiveness of 
his malicious attempt, 

In the same year. Budha went to Kapilawot, which is 
in the Thekka country, and took his residence in the Ni- 
granda monastery, situated close to the banks of the river 
Eohani. At that place he spent the fifteenth season. On 
a certain day. his cousin Mahanan. the son of Thoukaudana, 
came to the monastery and having paid his respect to his 
illustrious relative, took the liberty to propose to him the 
four following questions : 1 — In what consists the fulfil- 
ment of the religious duties ? '2— -what is meant by the 
religious disposition ? 3 — what is the real renouncing ! 
4 — and what is the true knowledge I 

Budha rei3lied in the following manner : the fulfilment 
of the religious duties consists in observing carefully, the 
five precepts obligatory to all men. The religious dispo- 
sition, is but a lovely inclination and affection for all that 
refers to Budha and the law that he has published. He who 
posseses it. experiences a continual longing for the acquisi- 
tion of merits. The renoimcing is that disposition a man is 
habitually in. when he finds his pleasure, in parting with 
his riches for the purpose of relieving the needy, and bes- 
towing alms on the members of the assembly. Finally, 
wisdom consists in making oneself perfectly acquainted 
with what can procure merits for the present and the fu- 
ture ; under its influence, man acts up to that knowledge 
and also attends with the utmost diligence, to what may 
put an end to the law of miseries, 

Even among his nearest relatives. Budha was doomed 
to meet with the bitterest enemies. Thouppabuda who 
was at once his uncle and his father-in-law. bore unto 
him a deadly hatred, and secretly harbored in his heart, 
a sentiment of revenge for two principal reasons, because 
his daughter Yathaudara had been abandoned by Gauda- 
ma, when he left his palace and began the life of an as- 



LEGEND OF THE BURMESE BUDHA. 



231 



cetic ; and also for having admitted his own son Dewadat, 
among the members of the Assembly. Having been in- 
formed that on the following day, Bndha wonld direct 
his steps towards a certain quarter of the town, to b?g 
his food, Thouppabuda partook largely of intoxicating li- 
quor, to nerve himself to the execution of the design he 
had in his mind, and went out in the direction Gaudama 
was expected to come. As soon as he saw him drawing 
near, he planted himself in the middle of the road, bar- 
ring the passage, and loading his great relative with 
abuses. Budha stopped awhile, without showing the 
least sign of emotion. Then turning to Ananda, he said : 
great is the crime of my uncle ; seven days hence, he shall 
be swallowed up alive by the earth, at the foot of the 
great stair case of his palace. On this fearful prediction 
being reported to Thouppabuda, he laughed and stated 
that he would stay during eight days, in the upper story 
of his palace, and belie his nephew's prediction. Des- 
pite the precautions that he took, the fatal prediction was 
literally fulfilled. The unfortunate unrepenting Prince 
saw the earth bursting open under his feet, and he 
was precipitated to the very bottom of the Awidzi hell. 
Budha profited of the awful punishment that had befallen 
a Prince of his family, to exhort Mahanan to take a firm 
asylum into the three precious things, to bear a sincere 
love, and an affectionate fondness to all that related to the 
law, and its practices. 

Up to the present period of his life, Budha had reserv- 
ed to himself the right of preaching the law to, and ex- 
tolling the merits of, those who had brought him his food, 
after having partaken of their liberal donation. This ia* 
struction may be properly called the sermon of thanks- 
giving. It is called Anou-mau-dana. Now he allowed 
his disciples to do the like, and repay the generosity of 
their benefactors, be distributing unto them the know- 
ledge of truth. 

At that time, Budha preached the four laws of A-sa- 
wau, or the four bands that retain a being in the vor^ 



232 



LEGEND OF THE BURMESE BUDHA. 



fex of existences. From Kapilawot, Budha returned 
^o Thawattie in the Dzetawon monastery. At that 
time, a Nat had proposed four questions to his compa- 
nions, which they had not been able to answer. They 
were subsequently communicated to all the denizens of 
the six seats of Nats, but no one had been able to solve 
the difficulty. Not knowing what to do, they agreed to 
refer the particulars to the most excellent Budha, then in 
the Dzetawon monastery. A deputation was forthwith 
sent to him with the view of proposing to him the puzzle, 
and entreating him to condescend to give the much de- 
sired solution. The members of the deputation having 
duly paid their respects, said to him : O most excellent 
Phra : which is the best thing to be bestowed in alms ? 
Which is the most savory and relishing of all things? Which 
is the most pleasurable \ Which is the best and the fit- 
test thing to put an end to passions % To these four ques- 
tions, Budha answered by one word : the law. Address- 
ing himself both to the Nats, and to his assembled disci- 
ples he added : the giving of alms, though good in itself, 
cannot introduce a being in the path that leads to the de- 
liverance. The law alone can afford such a benefit. The 
preaching of the law, and the exertions in communicating 
its knowledge to others, is, therefore, the mostexcellent alms. 
All that in this world confers pleasure to the senses. It is 
but a means to plunge man in the vortex of existences ,and 
thereby in all miseries. On the contrary the hearing 
of the law rejoices the heart, to such an extent, as, often, to 
open a spring of joyful tears : it destroys concupiscence, 
and leads gradually out of the whirpool of existences. It 
establishes man into the state of Arahat, which is the end 
of all passions. The law, therefore, is the most savoury, 
the most pleasing thing, leading beings to the cessation 
of all miseries. You, my beloved disciples, exert your- 
selves in making known by your preaching, the said law 
to all beings. This is the most excellent alms that you 
can bestow on the beings that inhabit the three different 
states of Men, Nats and Brahmas, 



LEGEND OF THE BURMESE BUDHA. 2fS 

Budha soon left Thawattie and went to Alawee. A 
Biloo was in the habit of eating every day some children 
of that place. Owing to the ravenous and horrible appe- 
tite of the monster, all the children had been eaten np : 
there remained but that of the King, who was, on the fol- 
lowing day, to be given over to him. Budha reviewed as 
usual, on a certain morning, the condition of all beings. He 
saw the sad position of the King of Alawee and of his son. 
He resolved to profer assistance to both, and also to convert 
the Biloo. He arrived in the country of Alawee, where he 
was received with every mark of respect. He, forthwith, 
went into the forest, where lived the monster. At first, 
lie met with a most determined and violent opposition. 
But opposing to his enraged antagonist, meekness, pa- 
tience and kindness, Budha gradually softened that terri- 
ble nature, Concealing affectedly the change which was 
taking place in him, almost against his perverse inclination, 
the Biloo said to Budha : I have put certain questions to 
many famous ascetics, but they have not been able to an- 
swer them. On seeing their utter incapacity, I have 
seized them, torn their bodies into pieces, and flung their 
quivering limbs, into the Ganges. Such shall be your 
fate, O Gaudama, if your science fails you on this occasion. 
By what means <?an a man get out of the stream or cur- 
rent of passions ? How can he cross over the sea of exis- 
tences ] How can he free himself from the evil influence % 
How shall he be able to purify himself from the smallest 
stain of concupiscence 1 Budha replied : listen, O Biloo, 
to my words : my answer shall fully satisfy you. By 
faith in, and affection for, the three precious things, man 
escapes from the current of passions. He who applies 
himself with a diligent earnestness, to the study of the 
law of merits, passes over the sea of existences. He who 
strives to practice the works that procure merits, frees 
himself from evil influence, and from the attending mise- 
ries. Finally the knowledge of the four meggas or ways 
to perfection, procures perfect exemption from the least 
.remnant of concupiscence, The Bilcc, delighted with 

31 



2M legend or nm huhmeshi mimi* 

what lie had heard, believed in Budha, and soon WW 
firmly established in the state of Thautapan. On that 
spot, where so glorious and unexpected a conversion had 
taken place, a monastery was erected. Budha spent 
herein the sixteenth season. As usual, myriads of Nats 
and men who had heard his preachings, obtained the de- 
liverance. 

From Alawee, Budha went to Radzagio and spent the 
seventeenth season in the Weloowon monastery. During 
that season, a famous courtezan, named Thirima, sister of 
the celebrated physician Dzewaka, renowned all over the 
country for her wit and the incomparable charms of her 
person, wished to show her liberality to the disciples of 
Budha. Every day a certain number of them went to her 
dwelling, to receive with their food, abundant alms. One 
of the pious mendicants, in an unguarded moment, moved 
by an unholy curiosity, looked at her, and was instantly 
smitten by her charms. The moral wound was widened 
and deepened by a fortuitous occurrence. On a certain* 
day, Thirima fell sick. But she did not relax in her 
daily work of charity. Though weak and in her neglige, 
she insisted on the mendicants being introduced in heE 
room, that she might pay her respects to them. The un- 
fortunate lover was among the company. Her incompa- 
rable charms were heightened by her plain dress and 
drooping attitude. The poor lover went back with his 
brethren to the monastery. The arrow had penetrated 
to the core of the heart. He refused to take any foody 
and, during some days, completely estranged himself from 
the society of his Brethren. Whilst the intestine war 
raged in his bosom r Thirima died. Budha desirous to 
cure the moral distemper of the poor Religious, invited 
King Pimpasara to be present, when he would go with his 
disciples, to see the remains of Thirima. On the fourth 
day after Thirima's death, he went to her house with his 
disciples* There was laid before them her body, with a 
livid appearance, all swollen. Countless worms already is- 
suing out through the apertures, rendered loathsome its 



LEGEND OF THE "BURMESE BUDHA. SMI 

«ight ? whilst a horrible stench almost forbade a standing 
close to it. Budha coolly asked the King: what is that 
object which is stretched before us ! Thirima's body, re- 
plied the King. When she was alive, retorted Budha, 
people paid a thousand pieces of silver to enjoy her for a 
day. Would any one take her now for half that sutn l 
No, replied the King ; in all my kingdom there is not one 
man who would offer the smallest sum to have her re- 
mains ; may, nobody would be found who would be wil- 
ling to carry her to any distance, unless compelled to do 
so. Budha, addressing the Assembly, said : behold all 
that remains of Thirima, who was so famous for her per- 
sonal attractions. What has become of that form which 
deceived and enslaved so many. All is subjected to mu- 
tability : there is nothing real in this world. On hearing 
the instruction, 82,000 persons, obtained the knowledge 
<©f the four truths. The Rahan who, because of his 
passion, would not eat his food, was entirely cured of his 
moral distemper, and firmly established in the state of 
Thautapan. All this happened whilst Budha spent his 
seventeenth season, in tke bamboo grove monastery. 

When the season was over, lie went, as usual, to 
preach in every direction, and returned to Thawattie, in 
the Dzetawon monastery. His stay in that place was not. 
long. He undertook another voyage to /Vlawee. He 
was received with the greatest demonstration of joy by the 
people, who gladly ministered to all his wants. On a 
certain day, that he was to receive large offerings from 
the people, and preach to them on that occasion, it hap- 
pened that a poor Pounha, who was very desirous to hear 
fas instructions, was informed, at an early hour of that very 
^ay, that one of his cows had gone astray from the herd and 
could not be found. Hereupon he felt greatly aggrieved. 
He was afraid to let go the golden opportunity to hear the 
instruction. However, he trusted that by making the ut- 
most diligence, he would be back in time. He ran in all 
Jiaste, until he found the strayed animal, and brought it 
!»ack* It was nearly midday, when he returned to the 



liEUi'.M) OF THE BURMESE BU'DKi. 



town. Though pressed with the pangs of hunger, and 
overwhelmed with fatigue, he went straight forward to 
the place where the congregation was assembled. The 
offerings had been brought a long while ago ; the people 
motionless, stood respectfully, with their joined hands, in 
the presence of Budha, who, contrary to the general ex- 
pectation, remained perfectly silent. With his superna- 
tural vision, he had seen the perfect dispositions of the 
poor Pounha. He w ould have him to share in the bles- 
sing of his instruction. As soon as the Pounha had taken 
his place among the hearers, Budha easting a benevolent 
glance over him, beckoned him to come near his person. 
Meantime, he ordered some of his disciples, to bring the 
poor man some food, because he was very hungry ; and 
he would not condescend to begin the instruction, till the 
man had been relieved from the pangs of hunger, by a 
good meal. When the preaching was over, several Ita- 
lians ridiculed lire attention paid by their master, to a 
common man. Budha knowing their innermost thoughts, 
spoke to them by way oi an instructive rebuke : Beloved 
sons, you seem to be surprised at ray behavior towards 
that poor Pounha. But I have perceived, at once, the su- 
perexcellent dispositions of that man, his craving for the 
holy law and his lively and strong faith in me, which 
prompted him to lay no stress on hunger, nor on fatigue, 
and to make no account of his personal discomforts, for 
satisfying his earnest longings for the law. On that oc- 
casion an immense number of hearers were converted. 

Budha w 7 ent to a monastery buiit on a hill, near the 
town of Tsalia, where he spent the eighteenth season. In 
that town, there w 7 as a weaver who had one daughter, 
who folio wed the same profession as her father. The 
damsel was very desirous to hear Budha's preachings ; 
but on the day that Budha was to come in the town, to 
deliver instructions to the people, it happened she had to 
finish the weaving of a piece of cloth that was urgently 
required by the owner. She then said to herself : I will 
exert myself with so much diligence, that I will be en- 



legend or the Burmese budha. 



231 



abled both to finish my work, and listen to my teacher's 
preaching. She set instantly at work, winded up the 
thread on the quill, and took it with her, to carry it to 
the shed where wa3 her father's loom. On her way to 
the shed ; she had to pass near the place, where a mo- 
tionless congregation stood before Budha, eagerly waiting 
for the words that were to fall from his mouth. She placed 
aside her quill loaded with thread, and squatted timidly 
behind the last rank of the congregation. Budha had 
seen at a glance the perfect dispositions of the young 
girl. It was chiefly for her benefit that he had under- 
taken a long journey and come over to that place. As 
soon as he saw her, he bade her to draw nearer to him. 
The injunction was joyfully complied with. With an en- 
couraging tone of voice, Budha asked her whence she 
came, and whither she was going. The damsel modestly 
answered that she knew whence she came, and also 
whither she was going: at the same time she added, 
that she was ignorant of the place she came from, and of 
the place she was going to. On hearing the apparently 
contradictory answer, many of the hearers could scarcely 
refrain from giving vent to indignant feelings. But Bu- 
dha who had fathomed the girl's wisdom, desired them 
to be silent. Then turning towards his young interlocal* 
tor, he desired her to explain the meaning of her answer. 
She said : I know that I come from my father s house, 
and that I go to our loom's shed : but, what existence I 
have come from, to this present one, this I ignore en- 
tirely. I am, likewise, uncertain about the existence 
that shall follow this one. About these two points, I 
am completely ignorant ; my mind can discover neither 
one nor the other. Budha extolled the wisdom of the 
damsel, and forthwith began his instruction. At the 
conclusion, she was firmly grounded in the state of Thau- 
tapan. She withdrew immediately, took up her quill, and 
went to the shed. It happened that her father was asleep 
having his hand on the loom's handle. She approached the 
loom, and began to arrange the thread. Her father awaking 



238 



LEGEND OF THE BURMESE BUDHA. 



suddenly, pushed inadvertently the part of the loom his 
hand was laid upon, and struck his daughter in the chest. 
She fell down and instantly expired. Overwhelmed with 
grief, the unfortunate father poured a flood of tears over 
the lifeless corpse of his daughter. Unable to con- 
sole himself, he rose up and went to Budha, in the hope 
of receiving some comfort at his feet. Budha affection- 
ately received him, and, by his good instructions, relieved 
him from the load that pressed on his heart ; and gradual- 
ly enlightening his mind by the preaching of the four 
great truths, he gently infused in his heart and his soul, 
that sweet joy which wisdom alone can impart. The 
Weaver resolved to abandon the world, asked for 
admittance into the Assembly, and, not long after, he be- 
came a Eahanda. This conversion was followed by that 
of great many others. 

Budha returned to Eadzagio, and spent the nineteenth 
season in the Weloowon monastery. The season being 
over, Budha went into the districts of Magatha, preaching 
in all places. Previous to that time, there lived at Radza- 
gio, a rich man who had an only daughter, who was brought 
up with the greatest care, and the utmost fondness. She 
lived in the upper apartments of a splendid dwelling. 
On a certain day, at an early hour, in the morning, she was 
looking on the people that flocked from the country into 
the town. She saw, among many, a young hunter, driv- 
ing a cart loaded with venison. She much admired his 
fine energetic appearance. She was instantly enamored 
of him, and made all the necessary arrangements to elope 
with him. She succeeded, married the hunter and had 
by him a large family. Passing, on one day, through 
a forest, the most excellent Budha chanced to meet with 
a deer which was caught in the net of a hunter. 
Moved with feelings of commiseration, he helped the 
poor beast to get out of the meshes. After this be- 
nevolent action, he went to rest under a tree. The 
hunter soon made his appearance, and to his great dis- 
may, at once discovered that some one had deprived him 



LEGEND OT THE BURMESE BUDHA. §S9 

of his prey. Whilst he was looking about, he saw Bu- 
dha with his yellow dress, calmly resting under the shade 
of a large tree. This is, said the hunter to himself, the 
man who has done the mischief : I will make him pay 
dear for his undue interference. Hereupon he hastliy 
took up a arrow and placed it on the bow, with the inten- 
tion of shooting dead the evil doer. But, despite his ex- 
ertions, heightened by the thirst for revenge, he could; 
Hot succeed : both his hands were seized with a sudden 
quivering: and his feet appeared as nailed to the 
ground. He stood motionless in that attitude. Absorb- 
ed in meditation, Budha was not aware what was going 
cm, so close to him. 

The sons of the hunter, as well as their wives, grew 
very much troubled at seeing that their father was not re- 
turning at the usual hour, from visiting his nets. They 
feared that some untoward accident had been met by him. 
They armed themselves and went in search of him. They 
soon came to the spot were they saw the sad position of 
their father. At the same moment, perceiving a yellow 
dressed individual, they hastily concluded that by the 
power of some charms, he had brought their father into 
this miserable condition. They made up their mind to kill 
him. But whilst they were preparing to put their cruel de- 
sign into execution, their hands, suddenly benumbed, could 
not grasp the weapons, and they all stood motionless and 
speechless. Awaking, at last, from contemplation, Bu- 
dha saw the hunter and all his family standing before 
him. Taking compassion on them, he restored them to 
their ordinary condition, and preached to them. They 
all fell at his knees, craved his pardon, believed in him 
and became fervent Upasakas. 

Budha returned to Thawattie 1 to spend the 20th season 
in the Dzetawon monastery. It was at that period that 
there happened a remarkable change in the management 
of the domestic affairs of Gaudama. Up to the present 
time v no one among the Religious had been specially ap- 
pointed to attend on Budha and minister to his wants. 



2-4:0 LEGEND OF THE BURMESE BUDHA. 

But some of them, as circumstances occurred, undertook 
the agreable and honorable duty of serving him. How- 
ever, human nature will occasionally let appear, even 
among the best of men, some marks of its innate imper- 
fections. On two occasions, the Rahans who followed 
Budha, and carried his mendicant's pot and a portion of 
his dress, wished to go in one direction, whilst Budha 
desired them to follow another. They had the impu- 
dence to part company with him. Both paid dearly for 
their disobedience. They fell into the hands of robbers 
who took away all that they had, and beat them severely 
on the head. This two fold act of insubordination, pain- 
fully affected Budha. He summoned all the Religious 
into his presence, and declared that being old, he wished 
to appoint one of them, to the permanent office of personal 
attendant on himself. Thariputra and Maukalan imme- 
diately tendered their services with a pious and loving 
earnestness. But Budha declined to accept their offer, as 
well as that of the 80 principal disciples. The reason 
was that their services were required for preaching to 
the people, and laboring with him, for the dissemination of 
the true science, among men. Some of the disciples urg- 
ed Ananda to volunteer his services ; but, out of modesty, 
he remained silent. Then, he added that, should Budha 
be willing to accept his humble services, he knew his 
heart's dispositions and his willingness to attend on him 
on all occasions ; he had but to signify his good pleasure. 
As to him, he would be too happy to accept the office. 
Budha expressed his readiness to confer on him the hono- 
rable employment. He was formally appointed and no- 
minated Phra's attendant, and during the 25 remaining 
seasons, he acted as the beloved and devoted attendant on 
Budha's person. Through him alone, visitors were usher- 
ed into Budha's presence, and orders were communicated 
to the members of the Assembly. Gaudama was then 55 
years old. 

On a certain day, he went to the village of Dzantoo. 
for the purpose of collecting alms, Manh Nat, his inve- 



LEGEND OF THE BURMESE BUDHA. 



241 



derate foe, entered into the heart of all the villagers td 
prevent them from giving aims to the mendicant. He 
succeeded so well in his wicked design, that no one no- 
ticed Gaudama's passage through the street, nor gave 1 
him alms. When he drew near to the gate, ,Manh stood 
by the side of the street and asked him with a sarcastic 
tone, how he felt under the pangs of hunger ? Budha re-, 
plied to him that he could, by entering into the state of 
perfect trance, remain, like the great Brahma, without 
using material food, feeding Only as it were, on the in- 
ward happiness, created by the immediate sight of un- 
clouded truth. Five hundred young virgins, who Happen- 
ed to return from the country into the place, prostrated 
before Budha, listened to his instructions, and reached 
the state of Thautapan. 

On leaving the place, Budha happened to travel through 
a forest, which had become an object of terror to all thd 
people of Kotha^a, as being the favorite haunt of Ougali- 
mala a famous robber and murderer. The Ruler of the' 
country, Pasenadi had heard, from the windows of his pa- 
lace, the cries of his alarmed subjects. Despite thef many 
remonstrances that were made, concerning the dangers 
of such an attempt, Budha went straight forward to the 
den of the formidable man, who enraged of such a pre- 
sumptuous boldness, was preparing to make him pay dear 
for his intrusion* s Biit he had to deal with an Opponent 
that could liot easily be frightened. To his threats and 
attempts, to inflict harm, Gaudama opposed the meekest 
composure, the mildest expressions, and an unalterable 
patience. Softened by the kindness of his opponent, 
Ougalimala altered the tone of his voice and showed 
signs of respect to Budha. The latter quickly perceiv- 
ing the change that had taken place in the robber's 
soul, preached to him the law and made of him a sin- 
cere convert. Coming out from the forest which had 
been the seat of so many crimes, he followed Budha,; 
with the behavior of an humble disciple. 1 The people of 
Kosala could scarcely give credit to the change that had 



242 



LEGEND OF THE BURMESE BUBHA.' 



taken place in Ougalimala, In a short time, he became 
a Rahanda and died not long after he had become perfects 
The members of the assembly were, on a certain day 5 
talking among themselves about the place he had proba- 
bly migrated to; Budha, who had overheard their con- 
versation on this subject, said to them : Beloved Biekus, 
the Rahan Oiigalimala, who has died a little while 
after his conversion, has reached the deliverance. His 
conversion has been, at once, prompt and perfect. He 
was very wicked previous tahis conversion, because he ne^ 
ver met but with wicked and perverse associates, the com- 
pany of whom led him into all sorts of disorders. But 
he has no' sooner had the good fortune to meet me, hear* 
my instructions, and converse with you, that he has, at 
once, believed in my doctrine, adhered to me with all his 
might, and entered into the way leading to perfection. 
He has strenuously labored to destroy in him the law of 
demerits, and has, thus rapidly, reached the summit of- 
perfection^ 

Chapter XII, 

Biidha is slandered in Thaivattie — Questions put to him by a Pounha^ s ~ 
Story of Anatapein's daughter- — Conversion of a Pounha whosi 
navel emitted rays of lights-Blank in a great part of Budha's lift 
— Story of Dewadat — His jealousy towards Budha- — His friend^ 
ship with Prince Adzatathat — His ambition — His attempt to kill 
Budha — His miserable evd, 

Whilst the mdst excellent Budha was in the Dzetawon 
monastery, the heretics of Thawattie made another at- 
tempt to lower, nay, to destroy his reputation. They pre- 
vailed upon Thondarie, a woman entirely devoted to their" 
interests, to spread the rumour that she- Had spent a 4 
night, in the appartments of Budha. When the calum-' 
ny had been noised abroad, they suborned a gang of 
drunkards to whom they promised a large sum of mo- 
ney, if they would do away with the instrument of the 



XEGEND OF THE BURMESE BUDHA. 



243 



slander. They accordingly selected a favorable opportu- 
nity, killed Thondarie and threw her body into a cluster 
.of bushes, close to the monastery. When the crime had 
been perpetrated, the heretics raised a cry all over the 
country, inquiring about Thondarie. She could no 
where be found. Search was made in every direction, 
until at last, by the secret directions of their emissaries, 
the body was found on the spot where it had been appa- 
rently concealed. The party hostile to Budha, laid the 
<erime at his door. The King of the country urged on by 
ithem, ordered a strict inquiry to be made. The infamous 
:£rick was at last discovered in the following manner. 
The perpetrators of the deed happened to go into a drink- 
ing place. Heated by the liquor they had taken, they 
began to accuse each other of having killed Thondarie. 
Their conversation was overhead by one of the King's 
servants, who had them arrested and led to the palace. 
The King asked them : wicked men, is it true that you 
have killed the woman Thondarie \ They answered : it is 
true, we have killed her. Who advised you to commit the 
murder ? The Deitty teachers, who have paid us one thou- 
sand pieces of silver. Indignant at such a horrible deed, the 
King ordered the murderers and .their advisers to be put 
to death. Their punishment consisted in their being bu- 
ried in the earth up to their waist. They were subse- 
quently covered with a heap of straw, which being set 
fire to, they were burnt to death. Budha told his disci- 
ples that what had happened on this melancholy occasion, 
was but a just retribution for his having, in a former exis- 
tence, been drunk, and, in that state, abused and slander- 
ed a holy personage. > 

In one of his preaching excursions, Gaudama converted a 
distinguished Pounha who asked him : illustrious Budha, 
what has the great Brahma done, to merit the extraordi- 
nary glory that encompasses his person, and the unsur- 
passed felicity that he enjoys ? To whom he answered : 
the great Brahma, during several existences, has bestow- 
ed abundant alms on the needy, delivered many people 



OF THE BUEMESS BUDHA. 



from great perils, and delighted in giving instruction to 
the ignorant. Such meritorious deeds have procured for 
him the transcendent rank that he occupies, and secured 
to him, for an immense period of time, the matchless 
happiness that he possesses. 

Two rich men, one of Thawattie, and the other a 
denizen of the Ougga city, had, in their youth, when 
engaged in their studies, promised each other, that he who 
should have a daughter would give her in marriage to 
the son of the other. When they had grown up, the 
rich man of Thawattie became a disciple of Budha, hut his 
friend followed the teachings of the heretics. In due 
time, Anatapein, for such was the name of the former, 
had a beautiful daughter. His friend Ougga had also a 
fine grown up son. It came to pass that Ougga, on a 
certain day, arrived from his place with five hundred 
carts of goods, to Thawattie for the purpose of trading. 
He lodged, as a matter of course, in his friend's house. 
During the conversation, Ougga reminded his host of 
their former promise, and declared that he would be too 
happy to have it fulfilled without delay. Anatapein 
having consulted his wife and daughter, and secured 
their consent, agreed to the proposal, that was made to 
him. The pious rich man, however, was somewhat con- 
cerned respecting the dangers of his daughter's position, 
in the midst of upholders of false doctrines. He gave 
her a retinue of female attendants, who could, by their ad- 
vice and conversation, maintain intact, in her, the faith 
in Budha. When the bride arrived, after a long journey 
to Ougga's city, she was desired by her father-in-law, to 
go in company of his wife, to pay her respects to his 
teachers, who were sitting quite naked, with disheveled 
hairs, in the midst of a most disgusting uncleaness, under 
a shed prepared for them. Unused to such an unsightly 
and revolting display, the modest girl recoiled back with 
a becoming horror, refusing even to cast a look at them. 
Enraged at the contempt shown to his teachers, the un? 
natural father-in-law threatened to send her away from 



LEGEND OF THE BURMESE BUDHA. 



245 



his house, as being an unsuitable match for his son. 
Firm in her faith, she withstood all the efforts that were 
made, to induce her to alter her resolution, and pay at- 
tention to such individuals. She went back into her ap- 
partments. Haying somewhat recovered her spirits, and re- 
gained her usual calm and serene composure, the pious 
young lady began to praise, in the presence of her mo^ 
ther-in-law and other ladies of the town, and extol the 
glory, modesty, meekness and all the other qualifications 
which adorned her great teacher and his disciples. The 
hearers were delighted at all that they heard, and ex- 
pressed an eager desire to see them and hear their in- 
instructions. 

On that very day, the compassionate Budha, as usual, 
was at an early hour, reviewing the beings dwelling on the 
island of Dzampoudipa, endeavoring to discover those that 
were well disposed to hear the truth. His searching 
glance soon discovered what was going on in the house 
of the richman Ougga, and the good dispositions of many 
of its inmates. Thither, said he, I shall hasten to preach 
the law, for many shall be converted. Hereupon, he sum- 
moned 500 disciples to attend him. They all took their pak 
tas and other articles. With his company, he flew into the 
air and soon alighted in the court yard of the rich man's 
house. All were rejoiced to see Budha and his disciples. 
They lent a most attentive ear to his instructions. The 
rich man, his household, and a great number of the peo? 
pie of the town were converted. Anouroudha was left 
at Ougga, to complete, perfect and extend the good work 
so happily begun. Budha, in ail haste, returned to Tha^ 
wattie. 

At that time a great noise was made throughout the 
country, on account of a certain Pounha, whose navel 
emitted a sort of light in the shape of a moon. He be^ 
longed to the party of unbelievers. He was led by them 
in every village and town, as a living proof of the power 
they possessed. At last, his friends introduced him into 
$ie Dzetawon monastery. He was no sooner introduce^ 



246 LEGEND OF THE BURMESE BUDHA* 

in Budha's presence, that the prodigy suddenly ceased. 
•He went away, somewhat annoyed at his misfortune ; but 
he had scarcely crossed the threshold of the monastery, 
that the light reappeared. Three times he came before 
the great Preacher, and three times, the light was com- 
pletely eclipsed. No doubt could be entertained, but 
there was in Budha, some secret power superior to the 
one he possessed. The Pounha was at once disconcerted 
and bewildered. In his ignorance, he attributed the acci- 
dent to some superior magical formula possessed by Bu- 
dha, and asked him t© teach him the said formula.. 
Budha said to him : G Pounha, I possess no charm : I 
ignore all magical formulas. There is in me but one 
virtue ; it is that which I have gathered at the foot of the 
Bodi tree, during the forty-nine days that I have spent 
there, in the deepest meditation. As to what attracts 
now the attention of the people, on your person, you are 
indebted for it, to the offering of a gold coronet, in the shape 
of a moon, you made to a Budha, during a former exis- 
tence. The reward bestowed on you for such a good 
work, is but a transient one. It can afford you no real, 
substantial and lasting happiness. Hearken to my doc- 
trine ; it will confer on you a never ending recompense, 
He went on explaining to him, many points of the law. 
The Pounha believed in Budha ; nay, he applied for the 
dignity of Kalian, and finally became a Rahanda, 

N. B. — The history of Budha offers an almost complete 
blank as to what regards his doings and preachings dur- 
ing a period of nearly 23 years, 81 begining with the 21st 

84. — This short summary of Budha J s life, indiccUing but little more than the 
names of the places where he had spent 20 seasons, an 1 leaving us in the dark 
&s to all the particulars regarding the 2;3 other seasons, is another illustration 
of the assertion made in some foregoing passages, that the present compilation 
is very concise and imperfect, supplying us with but an outline £>f Bndha's pro-- 
ceedings. during the course of his preachings. He reached the ^ge of eighty. Ac- 
cording to the authory c f this legend, budha, lived fortyfiye years, after he had 
obtained the budhaship. He was therefore aged thirty-five years, when he began 
his public life, and entered the carver £>f preaching the law. It is not 
jn my power to s ty any thing po-itive, respecting the antiquity of this work, 
.but the statement of the main facts,is borne out by the united testimony of 
the Budhistie wtiHs .existing in various parts, and in different languages of 



LEGEND OF THE BURMESE BUDHA. 



24T 



Reason, when he was 56 years old, and ending with thc : 
44th season, having reached the patriarchal age of 19 
years. So entirely are we kept in ignorance of the im- 
portant transactions, that have taken place during so long 
a portion of Budha's life, that the writer, after having" 
vainly consulted several manuscripts, is reluctantly oblig- 
ed to come to the same conclusion as that the Bur-' 
mese authors have arrived to, viz : that there is a com-" 
plete disagreement as to even the names of the places' 
where Budha spent the twenty-three remaining seasons. 
Out of regard for the rich man Anatapein- who for so' 
many years had been one of his most liberal supporters, 
Budha spent the greatest part of the remaining seasons, 
in the Dzetawon monastery. During the few others, he 
seems to have stayed at or near Radzagio, chiefly in the 
Weloowon monastery. The amount of seasons spent by 
our Phra, from' the time he obtained the Budhaship, till 
his death, is forty-live. 

I find related, as a fact worthy of notice, the donation* 
by a rich Widow of Wethalie, named Wisaka, of the ce- 
lebrated Pouppayon monastery. It was situated not far 
from the Dzetawon, in an eastern direction from thatfamous 
place. It is mentioned that when Phra sallied from the 
Dzetawon monastery, by the eastern gate, the people of 
the country knew that he was going to dwell for a while 
into the Pouppayon monastery ; when; on the other hand 5 - 
he was observed to leave it, by the northern gate, all the' 
people understood that he was undertaking a journey 
through the country, for the purpose of preaching. The 

Eastern x\sia. If it be true that our Budha lived so long, we must believe 
that his time, during the last twenty-five y6ars, wasemployed' in the same" 
benevolent undertaking, vi/, : to preach the sacredl'aw and point' out to be-" 
ihgs the way, that shall lead them to the deliverance. Many volumes are 
full of the disputes on religious subjects, between Budha and the heretics, 
that is to say, his opponents. We may conclude that those controversies' 
took place during the latter part of Budha's life, as it cannot be doubted,- 
that they increased in proportion to the progress the new doctrines ma ie 
among the people. If, however, we are in grea'c part kept in the dark res- J 
pecting the doings of the great reformer, during a long period of his public 
life, we are amply compensated by the account of many interesting circUOT* 
stances that occurred chiefly during the last year of his earthly eafeeiv 



248 



LE'GEKD OF fffiS BURMESB BUBSA, 



epoch of this donation is not 'certain. It appears from* 
some particulars indirectly alluded to, that it must have 
taken place when Budha was 60 years old. 

In following our manuscript, we find inserted in this 
place, the detailed accounts respecting Dewadat, related 
by Budha himself in the Dzetawon monastery,-' iri the pre- 
sence of a large party of his disciples. The fact of Bu- 
dha mentioning the name of Adzatathat, as King of Ka- 
dzagio, leaves no doubt respecting the time when the 
awful p'unishirieht is supposed to have been meeted out 
to Dewadat, on account of the many heinous sins laid to 
his charge. Adzatathat, having niurdered his father 
Pimpathara, by starving him to death, iri a prison, be- 
came King of Kadzagio and succeeded him, when 
Budha was nearly 72 years old. He was already King, 
as the sequel will show, when Dewadat was, as yet, his spi- 
ritual adviser. It is probable that the following . narra- 
tive was made not more than two years after the above 
date. 

When the most excellent Budha was in the Dzetawon 
monastery, alluding to the sad fate that had fallen Dewa- 
dat, he related the causes that had brought on this dread- 
ful occurrence. 

At a certain time when Budha was spending a season in 
the Kosamby country, the people came in great numbers, 
every day, to the monastery, to bring abundant alms, and 
pay their respects to him and the Assembly. On certain 
Occasions, they made inquiries about the most distinguished 
members of the Assembly, such as Thariputra, Maukalan, ? 
Anouroudda, Ananda, Bagoo, Kimila and others, giving 
utterance to the feelings of admiration arid love, they en- 
tertained towards them. But they never took the least 
notice of Dewadat. The latter keenly resented the stu- 
died slight; the more so, because he thought that iri his 
capacity of member of the assembly, and, of his royal des- 
cent, he was entitled to as much consideration m many 
others, who, on this twofold respect, were greatly his infe- 
riors. He resolved to leave the company of Budha and? 



LEGEND OF THE BURMESE BUDHA. 



§0 to some other place. He went to Eadzagio, and in- 
gratiated himself in the favors. of the young Prince Adza- 
tathat, son of King Pimpathara. The young Prince 
taken up with the grave manners of the new comer, ac- 
knowledged him as his teacher, and built for him a monas- 
tery on the Yatithitha hill, close to the city. 

Some years afterwards, Budha canletdRadzagib to spend 
n season - in the Weloowon monastery; Be wad at went to 
his monastery. Having paid his respects, in the usual man- 
ner, and occupied a becoming place, he, three tinted, re- 
quested the permission of having an Assembly or Thinga 
of his own, quite distinct from the other, which was un- 
der the immediate management of Budha. On this point, 
he three times received a direct refusal to his de- 
mand. From thaC day; the jealousy he entertained to- 
wards Budha; waxed to a base envy, which soon: generat- jj 
^edin his soul, a deadly hatred against him. He made up A 
his mind to break with Budha, all ties of spiritual rela- 
tionship, and to become the chief of a new religious body; 
To succeed in his impious design, he required the sup- 
port of the secular arm„ The King of Magatha, was in 
favor of Budha, but his son had warmly espoused the cause 
of Dewadat* In such a position:, the evil disposed Dewa- 
dat advised Prince Axlzatathat to compass the destruction 
of his father, in order to become King, . The ambitions 
son followed the detestable advice, and put an end to 
his father's life, by starving him to death, in a prison, in 
spite of his own mother s exertions to save her royal hus- 
band's life. 

. It was in the 37th season of Budha's public mission, 
that Adzatathat ascended the throne of Magatha, Under 
the new King's auspices, Dewadat carried every thing 
before him, with a high hand. Assured of the new King's 
support, he hired 30 Bowmen and promised them air 
ample reward, if they killed Budha. The ruffians glkdly 
agreed to the proposal; Bu£ when they were on the psinf 
of committing the crime, they felt themselves overawed by 
the presence of Budha. Instead of executing the order the/ 



250 



LEGEND OF THE BURMESE BUDHA. 



had received, they fell at his feet, craved his pardon, lis- 
tened to his preaching and were converted, one after the 
other. Disappointed on this point, Dewadat designed 
another plan to rid himself of the great Preacher. He 
watched the moment when Budha Was walking at the 
foot of a hill, named Weitsa^gont, From the summit, he 
rolled a large stone that was to crush his enemy. For- 
tunately, oil its way down the hill's side, if met with a 
small obstacle, on which it split into several parts. One 
splinter alone hurt the toe of one of Budha s feet, and se- 
verely bruised it. On hearing of such a nefarious and 
cowardly attempt, the disciples hastened to the spot and 
conveyed their beloved master to his monastery. They 
offered to keep guard round his person, to prevent the 
reoccurrence of other attempts on his life. But Budha 
said to them that no mortal had the power to hurt him, so 
far as to cause his death. He thanked them for this new 
token of their affectionate regard towards him, and bade 
them to return to their respective places. The celebra- 
ted physician Dzewaka having been sent for, applied a 
bandage, which being removed on the following morning, 
it was found, to the surprise and joy of all present, that 
the injured toe was perfectly cured. On another occa- 
sion, Dewadat made a last attempt on Budha' s life, in the 
suburbs of Badzagio, by the means of an Elephant infu- 
riated and maddened by the rise of strong* liquor forced into 
his throat. The animal was let loose in one of the streets 
which Gaudaifia was perambulating for gathering alms, 
in his mendicant's pot. But far from doing any injury to.. 
Budha, the Elephant having come into his presence, stood 
for a while, and therr knelt before him, in token of respect. 
In this manner, Dewadat signally failed in this last y/icked 
attempt. - 

Dewadat differed from his cousin on some points of 
discipline ; and this difference occasioned the schism that 
he meditated to establish.* He had proposed to Budha to 

* Dewadat, in insisting upon the adoption of regulations of a more rigid ' 
character, intended to imitate, to a certain extent, the conduct of the men-' 



LEGEND OF THE BURMESE BUDHA. 



25t 



■make it obligatory to all Rahans to live in forests at the 
foot of some trees ; not to receive food from the people, j 
in their own places, hut to use only as articles of food 
such things as they could procure by their exertions ; to | 
use robes made up with rags collected in the dust of public 
-thorough fares, and not such as might be offered by pious 
laymen ; to abstain from fish and meat ; and to dwell in 
unroofed places. Gaudama positively refused to accede 
to his demands. Meanwhile he meekly warned him against 
the sin of schism, telling him, that the commission of such 
an offence would throw the perpetrator, into the hellAwi- 
dzi, for a whole revolution of nature. Deaf to such a salu- 
tary warning, Dewadat precipitated himself in schism. He 
gained over to his party, five-hundred unexperienced 
Italians of the Witzi country, and with them dwelt in the 
monastery of Gayathitha. He signally failed in his attempt 
•to draw Ananda to his side. Thariputra, by the advice of 
Budha went to Dewadat's place. Profiting of the time 
he was asleep at a distance, he prevailed upon the 500 
Rahans to abandon schism, and return to Budha, the cen- 



cli cants of the opposite party. He aimed at rivaling them in the practice 
of austere observances. It docs not -appear that he innovated in the dog- 
mas that he had learned at the school of his great Teacher. As his royal 
pupil Adzatathat had, hitherto, supported the party of the Pounhas, it iB 
not improbable that Dewadat wished to lessen the differences between the 
practices and observances of the two parties, to render them less percepti- 
ble, and by doing so, to prepare the way, by gradual approximation, to a 
complete fusion. He exhibited himself in the character of a rigid reformer, 
who was displeased with the too lenient tenor of the clisplinary regulations, 
instituted by Budha. Be that as it may, it is certain that jealousy in the 
beginning, inspired him with the idea of separating from the Assembly. 
This first step led him farther than he, at first, contemplated. He wished 
to set up an Assembly, or Thinga of his own, and thereby, to place himself 
on a footing of equality and rivalry with his cousin. Meeting with a 
greater resistance than he expected, and, being convinced that he could not 
succeed so long as Budha would be alive, he did not shrink from making se- 
veral attempts on his life. It is a fact worthy of notice, that the distur- 
bances which t ok place subsequently in the Budhist society, had their 
origin, in most instances, in points of discipline, of a trivial importance, 
which were altered or rejected by a fraction of the Assembly, whilst they 
.were upheld, with the utmost tenacity, by the greater portion of- the Rahans, 
as having been established by Gaudama. ; This reflexion shall be fully coro- 
borated by the particulars that we shall relate, on the subject of the councils 
Or meetings held after Gaudama's death, 



252 



LEGEND OF THE BURMESE BUDHA. 



tre of unity, who was then in the Dzetawon monastery 
in Wethalie. Rising from his sleep, Dewadat fell in a 
paroxism of rage, at the trick played on him. He in- 
stantly resolved to start for the Dzetawon monastery, to 
have his revenge on Budha, for the injury done unto him. 
He was carried in a litter. Messengers after messengers 
informed Budha of the approach of his antagonist. But 
he calmly said to his disciples : beloved sons, do not 
trouble yourselves. Dewadat shall not see my face, nor 
enter the precincts of this place. Information was, in haste, 
conveyed, that Dewadat had actually reached the tank, 
close to the monastery, and was resting a while under the 
shade of a tree. Gaudama calmly gave the same assur- 
ance to his trembling disciples. But the moment of a 
terrible punishment was at hand. Dewadat quitting his 
couch, stood up for a while, to refresh his wearied limbs. 
But he was seen by his astonished and bewildered com- 
? panions gradually sinking into the earth, first up to his 
knees, then up to his navel, and to his shoulders. At 
that moment, he humbled himself, confessed his fault, ac- 
knowledged and proclaimed the glory of Budha. He 
then disappeared, wrapt into a flame, and fell to the bot- 
tom of the hell Awidzi. His punishment consists in hav- 
ing his feet sunk ankle deep, in a burning ground : his 
head is covered svith a yed hot pan that caps his head 
down to the lobe of the ears : two huge red hot iron bars 
transfix him horizontally from right to left : two, from 
back to front, and one impales him from top to bottom. 
He shall have to suffer in that frightful position, during 
a revolution of nature,. But, for his tardy and sincere 
repentance, he shall be delivered, and, by his exertions in 
practising virtue, he shall become a Pitzegabudha, under 
the name of Atisara. 

Adzatathat ruled over the two countries of Enga and 
Magatha. His mother was Waydahi, the sister of King 
Pathenadi, who ruled over the two countries of Kaci and 
Kosala. Adzatathat, of a bellicose temper, quarelled with 
Jiis uncle on account of some districts in Kaci, which h& 



LEGEND OF THE BURMESE BUDHA. 253 

seized by force of arms. Unable to resist the army of 
his nephew, Pathenadi offered to the invader the hand of 
his daughter Watzera komma. The offer was accepted, 
and a reconciliation followed!. Three years afterwards, 
Pathenadi lost his throne which was seized by Meitta- 
doubba, a son he had had by a concubine. Pathenadi went 
to Padzagio to ask assistance against the usurper, from 
his son-in-law. But he died on his way to that place. 

It was under the rule of Meittadoubba. in the 44th 
season, that occurred the total destruction of the Thagiwi 
Princes of Kosala and Kapilawot, by the ambitious 
Adzatathat. 

Budha spent the 44th season in the Dzetawon monasr 
tery. When the season was over, he went to dwell in 
the Weitzagout monastery, near Eadzagio. Whilst he 
was in that place, there was spread a rumour that Adza- 
tathat entertained hostile feelings towards Wethalie. 
"Budha, then, foretold that as long as the Princes of 
Wethalie would be united and avoid internal strife and 
contention, they would be more than a match for their 
enemy : but should quarrel take place among them, they 
and their country would fall an easy prey to the invader. 
These words which fell from Budha's mouth, were not 
forgotten by a Pounha, who was one of Adzatathat's mi- 
nisters. He planned with his royal mother's consent and 
secret encouragement, the destruction of the rulers of 
Wethalie, and the conquest of that country, by contriv- 
ing to sow the seed of dissension among the Letziwi 
Princes. His plan met with a complete success some years; 
later, about three years after Gaudama's Neibban, as w§ 
shall have the opportunity of relating. 



Chapter XHL 



JBudha being 79 yea/rs old^ delivers instructions to the Eahans — Preach- 
ings in the village of Patalie— Miraculous crossing of the Ganges 
— Conversion of a courtezan — Sickness of Budha — His instruc- 
tions to Ananda — Last moments and death of Thariputra — His 
eulogium by Budha — Death of Mauhalan — Refections of Budha 
on thai event. 

During all the time, Budha was travelling ahout the 
country, preaching the law to those that were worthy to 
obtain the deliverance. He had reached his 79th 
year. 84 At that time there were eighteen monasteries 
in the neighborhood of Radzagio, peopled by a great 

84 {bis.) — The first particular related at length by the compiler of this 
work, is one of peculiar interest. Budha summons the Bahans to his pre- 
sence, through the ever faithful and dutiful Ananda, and addresses to them 
instructions which form the basis of the duties and obligations of all true 
disciples. He styles them Bickns, that is to say, mendicants, to remind 
them of the spirit of poverty and of the contempt of worldly things which 
must ever be dear to them. The epithet beloved, is always prefixed to the 
word Bickus, as conveying an idea of the true and pure affection the master 
bore to "his disciples, or rather, his spiritual children. Budha charges them, at 
.first, to be always diligent in holding assemblies where religious subjects 
should be discussed, controversies settled and unity of faith secured. This 
obligation has long been held as a binding one by the primitive Budhists, as 
mention is always made in their books, of the three great assemblies held, 
during the three first centuries of the Budhistic era, when the sacred writ- 
ings were carefully revised, amended, and, as it were, purged of all spurious 
doctrines. It was during the last council that the canon of scriptures was 
adopted, and has ever since been maintained, by orthodox Budhists. No- 
thing can be more wise than the desire he so strongly expresses, that no one 
should ever presume to alter the true and genuine nature of the precepts, 
by making, according to his whim, light what is heavy ; or obligatory, what 
is but a matter of counsel. He expresses the strongest wish to see them 
always united among themselves, and fervent in the observance of the pre- 
cepts of the law. He establishes as a fundamental principle, the obedience 
to superiors. There is no society of a religious character among heathens, 
where the various steps' "of the hierarchy are so well marked and defined, as 
in the Budhistic institution. The whole body of Religious has a general su- 
perior in each province, exercising a through control over all the houses 
within the limits of the province : he may be looked upon as a regular dio- 
cesan. In each house of the order, there is a superior, having power and 
jurisdiction over ail the inmates of the place. Under him, we find the pro- 



LEGEND OF THE BURMESE BUDHA. 



number of Religious. On a certain day, Budlia said to 
Ananda : invite all the Eahans to assemble in the Gny- 
Moora hall. When they had gathered together in that 
place, Budha repaired thither, and spoke to them as fol- 
lows : Beloved Bickus, as long as you shall remain united/ 
and continue to hold regular meetings, you shall certainly 
prosper and flourish : as long as you will agree together, 
and come unitedly to a decision on all principal affairs, 
so that you will impose no obligation where there is no 
precept, and that you will fervently observe all the com- 
mands, strictly adhering to all the rules of . your profes- 
sion, you will ever be in a prosperous condition. It is re- 
quired that yoa should behave respectfully towards your 
superiors, yielding due obedience to their injunctions. Be- 
ware of passions and particularly of concupiscence, lest 
you should ever be brought under their tyrannical yoke. 
Love retreat and solitude ; endeavour to observe your re- 
gulations, as well as all the ordinances and ceremonies of 
the law. Let it be a pleasure to you, to receive kindly 
good Beligious, who may come to your monasteries, and 
Converse with them. Avoid carefully to take pleasure in 

fessed members of the society, then those who may be called novices ; and, 
last of all, the postulants and disciples allowed to wear the clerical dress, or 
yedow garb, without any power or authority, and beiug looked upon merely 
as students, in the way of probation. In his charge to his disciples, Budha 
lays much stiess upon the necessity of destroying in themselves the princi- 
ples of passions, and, in particular, concupiscence. The general tendency 
of all his preachings, is to teach men the means of freeing" themselves from 
the tyrannical yoke of passions. No one, indeed, can obtain the state of 
perfect quiescence or Neibban, unless he has annihilated in himself, all pas- 
sions, an 1 thereby qualified himself for the practice of all virtues. The cha- . 
racter of the great body of religious Budhists, is clearly set forth in the ex- 
hortations their great master directs to them, to love retreat and solitude. 
The noise, tumult ami bustle necessarily attending the position of a man ' 
living in the world, are entirely opposed to the acquirement of self know- 
ledge, self possession and self control, so much required in a Religious, As . 
long, concludes Budha, as you will remain faithful to your regulations, you ' 
will prosper, and secure to yourselves and your order, the respect and ad- 
miration of all. He winds up his speech, by exhorting them to act in a man- 
ner ever becoming their sacred calling. The greatest moralist, possessing 
the most consummate and perfect knowledge of human nature, could not 
lay down wiser regulations for setting on a firm and lasting foundation, a 
great and mighty institution, destined to spread itself far and wide, amidst 
'.rations and tribes, and subsist during an unlimited period. 



m 



LEGEND OF THE BURMESE BUDELn 



what you do, or say. or pride yourselves in the number of 
your attendants. Shun bad company : apply yourselves 
diligently to acquire knowledge and wisdom : meditate on 
the great truths, mutability, pain and unreality. . As 
long as you observe those important points and adhere 
to them, you shall prosper and be ever respected by all; 
Moreover, you will be thereby enabled to avoid all that 
which is base, and unbecoming in your sacred calling. . 

When the instruction was over, Budha called Ananda 
and bade him to hifornf the Eahans, to hold themselves- 
ready for going to Ampaladakav 

Whilst staying in a dzeat or bungalow, Thariputra ap- 
proached Budha, and having paid him his respects, said 
to him : O most illustrious Budha, there is no one that 
surpasses, or even that is equal to you, in the knowledge 
of the law, There has never been, nor will ever be, a 
being that can be compared to you. This is what elicits 
my admiration towards, and love for, your person. Bu- 
dha replied : You are not mistaken, Thariputra, — blessed 
are they, who like you, know the value and the science of a 
Budha. Desiring to try the wisdom of his great disciple f 
he added : beloved son, how do you know that no one 
can be compared to me, and that my knowledge of the law 
i-s unrivalled ? Thariputra answered : I have not the know- 
ledge of the present, rfor of the past and future, but I under- 
stand the law : through you, most glorious Budha, I have 
come to that understanding ; you have said that you have 
infinite wisdom, hence I conclude that you know the pre- 
sent, the past and the future— you are" to be ever praised ; 
you aire most excellent, ever glorious, and free from all pas- 
sions, and, therefore, to you, I attribute all the qualities 
inherent in him, who is invested with the Budhaship.; 
From Ampaladaka, Budha went to the large, village of 
Nalanda, where he was well received by the inhabitants.- 
He preached to them and made a short stay with them. 

Phra summoned again Ananda to his presence and 
directed him to tell the Rahans to be ready for a voyage,* 
is he desired to go to the village of Patalie. When he 



LEGEM D OF THE BURMESE BUDHA. 



257 



arrived at that place, the people prepared for him the 
dzeat, 85 or hall which had been erected by the order of 



85 — A dzeat is a building erected by the piety of Budhists for the pur- 
pose of affording shelter and a place of rest to devotees, to travellers and 
strangers. Those building are to be found at the entrance of towns, in vil- 
lages, an-d often, in the neighbourhood of Pagodas. Those of Hurmahare erect- 
ed in the plainest manner. A verandah in front extends to the full length of 
the building ; a spacious hall running parallel to the verandah, occupies the 
remaining place. There is no partition between the hall and the verandah. 
It happens sometimes that a space, at one af the hall's corners, screened by 
mats or dry leaves, offers an asylum to him who does not like to mix with, 
the mlff&f. The carelessness of government in all that relates to the com- 
fort of the people, is amply supplied by the zeal of pious laymen, who readi- 
ly undertake the erection of those works of public utility, in the hope of 
•securing to themselves the attainment of merits to be enjoyed, perhaps in 
this, but certainly in some future existences. 

In Burmah proper, some dzeats, are for the eountry, beautiful buildings. 
The edge of the roof, and the front part a % e covered with a profusion of 
sculptures and carvings that vie with those that adorn the finest monasteries. 
This fact, among many, indicates the truly beneficent and philanthropic in- 
fluence exercised by some tenets of Budhism, over the followers of that creed. 
Pride and vain glory may have their share in the erection of those monu- 
ments of benevolence ; but it is not the less certain that those, who build them, 
yield first and principally to a strong influence of religious feeling. 

On this occasion Budha preached to the crowd. We see a line of distinc- 
tion, well drawn between the Assembly of the disciples of Budha, and those 
we may merely style hearers. The latter are addressed by the name of dara- 
kas, meaning laymen that hear the preaching. A daraka is not as yet a per- 
fect convert, and therefore not a member of the assembly of the perfect. 
The daraka differs from tke Upasaka. The latter is not only a mere hearer 
•of the law ; he is a firm believer, and fervently practices the precepts : he is 
among laymen, a pious Budhist ; the former is not so forward : he begins to 
hear and believe the doctrines preached to him. He has already some faith 
•in Budha ; he is under instruction, but he cannot be called a professed dis- 
ciple. The rewards of faith are both of a natural and supernatural order. 
Kiches, happiness, an honorable reputation, are promised to the faithful ob- 
server of the law, He is xo be ever free from doubts, since faith makes him 
adhere firmly to all the instructions of Budha ; and after his death he shall 
migrate to some of the seats of Nats. The trespassing of the law is to b* 
attended with poverty, shame and misery, doubts in an unsettled mind, and 
at last punishment in hell. That place of suffering is minutely described 
in Budhistic works, Such a description appears, in the opinion of the wai- 
ter, of no importance to those who .desire to understand not the superficial 
portion of Budhism, but its fundamental and constitutive parts. Hell 
is a place of punishment and torment, as the Nats' seats are places of reward 
and happiness. There is no eternity of sufferings ; the unfortunate inhabi- 
tant of those dark regions, is doomed to remain there, until the sum ef hie, 
offences has been fully atoned for, by sufferings. When the evil inflaence., 
created by sin is exhausted, punishment ceases too,;and the wretched suf- 
ferer is allowed to migrate to the seat of man, in crder to ic^ufre xas&te 
4pc2 prepare himself "for happier future existences. 



LEGEM D OF THE BUKMEHi. 13UDBA. 



King Adzatathat, for receiving the Letziwy Princes of 
Wethalie, who had come to a conference for settling 
some affairs with him. Every thing Being ready, they 
invited Phra, who hy his silence testified the acceptance 
of their invitation. Water to drink, to rinse the mouthy 
to wash his hands and feet, was ready, Budha sat lean- 
ing against the central post of the hall, facing the East. 
His disciples remained behind in a humble postare, 
whereas the people sat opposite to Mm 3 having their 
faces turned towards the West. Phra began to explain 5 
to the numerous hearersy the demerits and r vadshments 
attending the trespassing of the precepts of me law, and 
the advantages reserved to those who religiously observe 
them. Darakas, said he, whoever trespasses the moral 
precepts, or is remiss in observing them, will see hfe hap- 
piness and fortune gradually decreasing, and his good 
character falling away. lie will ever live in a sad state 
of doubt and uncertainty, and at las?, when? depth shall 
have put an end to his present existence, he will fall into 
hell. But the lot of the faithful observ er of the great 
precepts, shall be widely different. He will obtain riches 
and pleasures, and gain an honorable refutation* He 
will be welcome in the assemblies of Princes, Pounhas 
and Kalians ; doubt shall never enter his nnndy and his 
death will open before him, the way to the pleasant seats 
of Nats. The people were so much taken up with the 
preaching, that they remained in the dzeat until a very 
late hour. At last they paid their homage to Budha, 
rose up, turned on the right and departed. 

It is in the following year, that the same King built 
the city of Patalibot or Pataliputra, on that i?ame spat. 
In anticipation of that event. Budha foretold that the 
village would become a great city, which would obtain a 

In recording the account of the conversion of a courtezan named Apapa- 
lika, her liberality and gifts to Budha and his disciples, and the preference 
de-ignedly given "to her over princes and nobles, who, humanly speaking, 
seemed on every respect, better entitled to attentions, one is almost remind- 
ed of the conversion of a woiuau that was a sinner, mentioned in the Go&- 



LKOim> OF THE BURMESE BUBHA. 



renown eel celebrity among all other cities. Thither 
countless merchants would resort from all parts of I)zam- 
tpoodipa. At the same time he predicted the great cala- 
mities that would befall it. Internal discords, fire and 
inundation of the Ganges w@uld gradually work out its 
total destruction. 

On the moraiftg, Buftha went to the southern bank of the 
Oanges, and preached the law to some Pounhas, who, in 
return, made him offerings, and paid him much respect. 
He stood em ^that place as if waiting fear some boat to 
cross the mighty stream. Some of the people were look- 
ing out for boats, ethers were busily engaged in prepar- 
ing rafts. Whilst tkey were making all the necessa- 
ry arrangements, Smdha stretched both arms and found 
Mmself, with all his Eahans, on the opposite bank. 
Turning his face in the direction of those who were in 
search for b@ats mi. rafts, he said ; he who has crossed 
the sea ©f passions, is an Ariah, The practice of the 
.great duties are the boats and rafts whereupon he con- 
trives to cress "the sea of passions. He who desires to 
pass a river, wants the aid of rafts and boats which are 
made up of different pieces of wood joined together ; but 
he who has become ail Ariah, fey the knowledge of the 
great roads that lead t® perfection, weakens all passions 
and extricates himself from the whirlpool of concupis- 
cence : he can also, without the help of boats or rafts, 
cross rivers. 

Phra informed Ananda that he intended to go to the 
Milage of Kantikaraa. Having reached that place 5 he 
explained to the Ilahams the glorious and sublime prero- 
gatives of Arkhs. Thence he passed over to the village 
*of Nadika. It was m that place, that Ananda asked him 
what had become of tr certain Haham named Thamula, 
and of a certain Itabaness named Anaunda, who had both 
just died. The Eahan, answered Budha, has conquered 
•all his passions and obtained the state of Neibban. As 
to the Eahaness. she has gone to one of the seats of Brah- 



$60 



LEGEND OF 'TUT, B^SifisM BUDHA, 



mas : thence she will migrate to Neibban, without reajK 
j)earing in the world of passions. 

Budha went to the country of Wethalicj with his disci- 
ples and dwelt in a beautiful gro fe of Mango trees, There? 
he earnestly recommended to his disciples to have their 1 
minds always attentive and ready to engage if* sefious re* 
flexions and meditations. In Wethalie, lived a famous 
courtezan named Apapalika. She had her dwelling in 
a beautiful place, near to an extensive and delightful 
grove, planted with Mango trees. She went along with 
others to hear the preaching of Gaudama, which had the 
good effect to dispose her to make a great offering to. the 
distinguished preacher and his followers. Budha was 
submissively requested to come, on the following day, 
with all the Eahans, to receive bis food. The invitation 
was graciously accepted. The courtezan hastened to 
prepare the meal for Budha and his followers. On the 
same day, he preached the law to a number of young 
Princes who had offered to supply him with his meal, on 
the following day. He refused to accept the invitation ? 
because he had already promised to Apapalika, to go to 
her place for the same purpose, The Princes had come 
m their finest and richest dress : in their deport- 
ment, they vied in beauty with the Nats. But forseeing 
the ruin and misery that was soon to come upon them all, 
Budha exhorted his disciples to entertain a thorough con- 
tempt for things that arc dazzling to the eyes, but essen- 
tially perishable and unreal in their nature. The Princes 
were greatly disappointed at the preference given to the 
courtezan. On the following day, Gaudama went to the 
Mango trees grove, attended by all his Eahans. After 
the meal, Apapalika presented the grove to Gaudama,, 
who readily accepted the pious ^ift. 

Having remained awhile on this spot, Budha went to 
the village of Weluwa, where he spent the 45th and the 
last season. There he assembled the Eahans and said to 
them: I intend to spend the season on this place, but yoit 
have my permission to go and remain in the neighboring 



LliGEXI) 01" THE BURMESE BUDHA. 



2M 



districts. The season that induced him to part, for a 
while, with his disciples, was the smallness of the place 
and the difficulty of procuring rice : whilst in the conti-* 
guous districts, there were many monasteries and an abuh* 
dance of all the necessaries of life. He would not, how-* 
ever, allow them to withdraw to too great a distance, for 
two reasons : the first, because he knew that in ten 
moths hence, he would attain the state of Neibhan, and 
the second, because he desired to see them assembled in 
his place, several times, every month, that he might have 
opportunity to preach the law, and deliver to them his 
final instruction 3. 

Whilst he was living in that place, Budha was visited 
with a most painful distemper, which threw him into a 
state of prolonged agony. But owing to the absence of 
his disciples, and knowing besides that this was not the 
spot he was to select for his last moments, he overcame, 
with his incomparable power, the evil influence of the 
illness, and entering soon into a state df absolute trance, 
he remained therein for a while. Awakening from that 
situation, he appeared anew with his strength and usual 
Vigor. When he came out from the monastery to take 
his Wonted walk, Anancla went to his presence, and ex- 
pressed to him, the profound grief felt by all those wdio 
had heard of his illness. When I saw you ill, O illus- 
trious Budaa, said the faithful Ananda, I was so deeply 
affected that I could scarcely hold up my head or draw 
my breath. I always cherished the hope that you would 
not go to Meibban, ere you had preached, once more, the 
law to us all. Ananda, replied Budha, why are the Ka- 
lians so much concerned about my person 1 What I have 
preached has no reference to what is within me or with- 
out me. Besides me, there is rio one else to preach the 
law. Were they not looking upon me as such, it would 
be perfectly useless to attempt to preach to them. I am 
now very old, my years number eighty. I am like an 
old cart, the irons, wheels and wood of which are kept 
together by constant repairing ; my earthly frame is kept 



LEGEND OF THE BURMESE BUDHA, 



entire and whole by the force and power of trance, 
O Ananda, I feel truly happy whenever I consider the 
state of Arahat, which is the deliverance from all the mi- 
series of this world, whilst, at the same time, it sets a being 
free and disentangled from all visible and material ob- 
jects. As to my disciples, as long as my religion shall 
last, they ought to rely on themselves, and take refuge in 
the law, for there is no other refuge. They will truly 
rely on themselves, when by a careful attention, a pro- 
found reflection and true wisdom, they will be bent upon 
the destruction of concupiscence and anger, and engaged 
on meditating upon the constituent elements of this body. 
Such were the instructions he gave to Ananda. 

Having spent the season in the village of W elouwa, 
the most excellent Budha desired to return by the same 
way he had previously followed, to the country of Tha- 
wattie. Having arrived there, he took up his residence 
in the monastery of Dzetawon. 80 The great disciple Tha- 

86. — The duties performed by Thatiputra on this occasion, exhibit more 
fully than language can express, the profound veneration he entertained foe* 
Budha. He was with Maukalan the most distinguished member of the as- 
sembly ; he occupied the first rank among the disciples ; in point of intel- 
lectual and spiritual attainments and transcendent qualifications, he stood 
second to none but to Budha. Notwithstanding his exalted position, he 
did not hesitate to render to his superior, the lowest services. The high 
opinion, he had of Budha's supereminent excellencies, prompted him to over- 
look his own merit, and to admire, without reserve, that matchless pattern 
of wisdom and knowledge. Hence the inward satisfaction he sweetly enjoy- 
ed, in serving as an humble disciple, him whose unutterable perfections 
cast in the shade, his far famed and much praised acquirements. The 
unaffected humility of the disciple does the greatest credit to the sterling 
w T orth of his inward dispositions, and conveys the highest idea of the res- 
pect and veneraton entertained for the master's person. 

In the houses where Budhist monks are living, it is a fixed rule that the 
superior and elders of the institution should be attended in the minutest 
services, by the youngest members wearing the canonical dress. The framer 
of the disciplinary regulations, intending, on the one hand, to confer dignity 
on the assembly, and on the other, to oppose astiong barrier to covetousness 
and to all inordinate worldly affections, wisely laid down a stringent order 
to all the members of the society, never to touch, or make use of, any ar- 
ticle of food, dre.vs, &c, unless it had previously been presented to them, by 
pome attendant, layman or clerical. Hence when water is needed for wash- 
ing the head, hands and feet, or for rinsing the mouth, when meals are 
served up. when offerings are made, a young postulant, holding a vessel of 
water, on the board whereupon are placed the dishes, or the articles intended 



LEgMd of tm ulicmese bl dha. 



riputra having just returned from begging his rice, has" 
tened to render to Budha, the usual services. He swept 

to be offered, respecfully approaches tire elder, kneels before him, squatting 
oa bis heels, lays before him the object to be presented, bows down with- 
the joined hands raised to the forehead, resumes- then the article with his 
two hands, present's it, the upper part of the body bent m token of respect. 
Before accepting it, the elder asks ; is it lawful ? The answer, it is lawful, 
having been duly returned, the article is either taken form the hand of the 
offerer, or he is directed to place it within the reach of the elder, Any in- 
fraction of this ceremonial is considered as a sin. In the 'presence of the 
people, the monks never fail to submit to that somewhat annoying etiquette : 
their countenance, on such occasions, assumes a dignified and grsve appear- 
ance, that has always much amused the writer, whenever he had the oppor- 
tunity of witnessing this ceremony, which is called Akat, There is no- 
doubt but this custom is a very ancient one. We find it blended, to a cer- 
tain extent, with the manners of the nations inhabiting Kasteren- Asia. It 
Is minutely described in the Wini, and carefully observed by the inmates of 
the budhistic monasteries. It agrees remarkably well with with the spirit 
that has originated, promulgated and sanctioned the disciplinary regulations. 
He who, in this instance, would look at the mere skeleton of the rule, with- 
out any reference to the object aimed at by the legislator, would show him- 
self in the light of a very superficial observer. This, unfortunately, is too 
often the case, when we scorn and laugh at customs, the demerit of which 
consists simply in not being similar to ours ; whereas the commonest sense 
tells us that we ought to judge them in connection with the instit utions they 
have sprung from, and the end aimed at, by him who has established them. 

The narrative of Thariputra's departure for his birth place and his last 
moments suggests to thfe mind several inflections. He is certain of the last 
day of his existence; he foresees with a prophetic glance, that his mother is 
well prepared for hearing profitably the preaching of the most perfect law :■ 
by the im comparable powers of his memory, he relates to Budha that a 
100,000 revolutions of nature ago, he was possessed with the strong desire 
of seeing him and hearing his instructions, &o. How can these particulars 
be accounted for, according to Budistio notions ? The spring all evils or 
demerits flow from, is ignorance. A being is imperfect in proportion to his 
being sunk deeper m the bosom of ignorance. On the countrary, a being 
perfects himself in proportion to the efforts he makes for dispelling the 
thick cloud of ignorance that encompasses his mind. The more a man grows 
in the knowledge of truth, the farther he removes the horizon of darkness. 
He who has made the greatest and most persevering efforts in fervently 
prosecuting the work of searching truth, by studying the law that teaches 
the way of reaching it, contemplates and enjoys a portion of truth, com- 
mensurate to his efforts and success. A Budha, who has reached the last 
boundaries of knowledge, has therefore triumphed ovor ignorance and in- 
definitely enlarged the sphere of truth. He enjoys in fact, a cloudless sight 
of all that exists ; his science is unlimited, extending over all the countless 
series of worlds, which in the opinion of the Budhists, are supposed to form a 
system of nature. Thariputra though much advanced in perfection, had not, 
as yet, reached its acme. His knowledge, however, was wonderfully great 
and extensive — it enabled him to obtain a clear insi lit into the darkness 
of the past, and a distinct foresight of the future, 



264 



LEGEND OF THE BURMESE BUDHA. 



the place, spread the mat and washed his feet. These duties 
being performed, he sat in a cross-legged position, entered 
into a state of trance for a while, whence having awak- 
ened, he thought within himself as follows : has it been 
the custom, in former ages, that the Budhas should first 
arrive to the state of Neibban, or their great disciples 
precede them in that way] Having ascertained that the 
latter alternative always happened, Thariputra examined 
his own existence, and found. that the period of his life 
was not to extend beyond seven days. He next considered 
what place was the fittest for him to depart from, and go to 
Neibban. The rememberance of his mother occurred to 
his mind, and he said to himself : my mother has given 
birth to seven Eahandas, and she has not as yet taken re- 
fuge in the three precious things, Budha, the Law, and 
the Assembly of the perfect. Is she capable of under- 
standing and knowing the four ways to perfection? Yes, 
she is indeed. But who is destined to preach to her I I 
am the person who ought to perform such a good office 
to her. I will go, teach her, and by my instructions, 
make her renounce her false belief and embrace the true 
one : the very room I was born in, shall be the spot 
wherefrom I shall depart for the rest of Neibban. On 
this day, I will ask Budha's leave to go to my birth-place. 
Having come to this resolution, he called the faithful 
Tsanda, and said to him : go and summon my five hun- 
dred Rahans to attend at my place. Tsanda departed 
forthwith and said to the Eahans : the great Thariputra 
desires to go to the village of Nalanda ; be ready to ac- 
company him ; arrange every thing in your own place, 
take up your pattas and tsiwarans. The five hundred 
Hahans immediately complied with the request, and were 
ready to follow their master. Thariputra having dispos- 
ed every thing in his own ceil, rose up and casting an at- 
tentive and serious look upon the place he was wont to 
sit on, during the day, he said : this is the last time I will 
ever see this place ; never will I any more enter into this 
cell. Thereupon he left the spot followed by the five 



LEGEND OF THE BURMESE BUM*, 



265 



bundled Kalians, went to the presence of Gaudama, and 
humbly requested permission to go and quietly enter into 
the state of JNeibban, and thereby be delivered from the 
whirlpool of endless existences. Gaudama asked him, 
in what place he intended to obtain Neibban ? Tharipu- 
ira replied : in the country of Magatha, in the village of 
Nalanda,* in the very room where I was bora. You alone, 

* TIyq village of Nalanda, the site of which is at present occupied by 
that of Baragaon, was the birth place of the great disciple Thariputra. His 
illast * -ious companion in religion, Maukalan, was born in the village of Kau- 
iita. about ]J mile south-west of that place. Nalanda, says Fa-Hian, the 
Chinese traveller, lies one youdza.ua north of Badzagio, that is to say, 7 
English miles according to Cunningham 1 s moasurement, and is seven you(]U 
/anas or 49 miles distant fram the tree ficdi. It was the great seat of Bu- 
dhistic learning, renowned all over India, Now the whole site is covered 
with ancient tanks and mounds of ruins on an immense extent, offering 
lino specimens of sculpture. The great monastery, and five smaller ones, 
were all within one enclosure. A row of lofty conical mounds, riming north 
and south, 1,600 feet by 400, indicates the place and extent of those religious 
buildings. Outside -of fcfee enclosure, there were several temples, General 
•Cunningham fixes the era of the construction of those edifices between A, 
\). 425 and 625, Among the several proofs adduced in support of his opi- 
nion, there is one that appears conclusive, Fa-Hian, who visited all the 
places famous in the history of Budhism, and describes them with a minute 
attention, simply alludes to Nalanda, as the birth place of Thariputra, with- 
out saying a word about monasteries or temples, whilst Hwe-Thsang, wh-0 
visited the same spot, in the beginmg of the seventh century, describes th* 
splendid temples and monasteries which he saw, and from his statement, 
we infer that the principal edifices were not inferior to those of Budha 
«Jaya, in size and height. Some of them reached to a height of 170, and 
200 feet. The greatest was 300 feet high. The number and extent of the 
tanks is tr*aly surprising. Two of them, in the north-east, had nearly a 
■mile in length, while another in the south had half a mile. 

The inference to be drawn from the above, is that during the 5th and the 
tith century of our era, Budhism was in a flourishing condition in the coun- 
try of Magatha or South Behar, since the finest and loftiest structures in tha 
eh ape of monasteries and temples, have been raised within that period, both at 
Nalanda and Budha C4aya. It appears that during the three first centuries 
of the Christian era, its fortune alternated, and met with varied result*, 
agreably to the favorable or unfavorable dispositions of the Kulers of the 
•country, towards the followers of the philosopher of Kapilawot, This suc- 
cession of successes and reverses reveals the important fact, that Budhism. 
had not struck deep rcot in the heart of the inhabitants of central India, 
since its fate depended from the wilt and opinions of the monarch, aud was 
almost at the mercy of his caprices. Moreover in the country north of the 
Ganges, such as Wetfcalie, Tliawattie, Kapilawot, places which had been fa- 
vored with Hudha's incessant preachings^ religion was on its decline at tl^e 
time of Fa-Hian's visit, that is to say, in the begining of the 5th century; 
monasteries were deserted and emptied^ dzeclies were crumbling down and 
fast decaying. In some instances, heretics, that is to say, Pounhas oeofc- 



LEGEND OF THE BURMESE XVDKA. 



O Thariputra, said Budha, know the time of your enter- 
ing the state of Neibban. As it is difficult, if not impos- 
sible, ever to find among all my disciples one like unto 
you, I desire you to preach once more to the assembly of 
Hahans. Thariputra knowing that Budha wished him, at 
the same time, to show a display of his power, prostrated 
before him, then rose up in the air, to the height of one 
palm tree, and came down to worship Budha. lie rose 
successively seven times in the air, each time higher by the 
length of a palm tree, than the preceding one. On the last 
time, he stood in the air for a w T hi!e and announced 
the law to the multitude of Eahans and people ; then 
coming down he submissively requested Budha to with- 
draw into the interior of the monastery. Budha comply- 
ing with his wishes, entered into a hall studded with dia- 
monds. Thariputra having bowed towards the four 
points of the compass, said : O most glorious Budha, a 
hundred thousands of worlds ago, I was prostrated at the 
feet of Budha Anaumadathi, and earnestly prayed that I 
might enjoy the happiness of seeing all successive Budhas 
that would appear during the period of my countless- 
existences. My prayer has been heard, and now I con- 
template you, O most glorious Budha, and it is for the 
last time, that I will ever enjoy your presence. Now, Q 
Budha, worthy to be adored by all rational beings, I will 
soon be free from the thraldom of existences, and this 
existence shall be the last ; this my prostration before 
you shall be the last : the end of my life is near at hand : 
seven days hence, like a man who rids himself of a heavy 
load, I will be freed from the hea vy burthen of my body. 
He raised his joined hands to his forehead, and, from the 
extremities of the ten fingers, rays of glory shot forth. 
In this position, he bowed to Budha and withdrawing 

pied the dwellings formerly tenanted by holders of the genuine doctrines. 
This unexpected sight very much grieved the heart of the good Chinese 
pilgrim. It is must be regreted that we have not the written journals of 
some other Chinese travellers in the 8th or 9th century, to reveal to us the 
state and condition in which they found the magnificent temples of Ralanda 
and Budha Gay a when they visited them. 



T.EGESD Of THE BURMESE BUDHA. 261 

fclowlv, keeping his face towards Budha, he continued 
bowing down as long as he could see him, because it w r as 
for the last dme. When Budha was out of sight, he took 
his departure. At the same time, the earth trembled 
witi a rreraendous shake. Budha said to the Rahans 
that surrounded Thariputra : beloved children, your elder 
brother ir departing ; accompany him for a while. The 
people too, hearing that Thariputra was going away, 
came forward and gathering in large crowds, said to each 
other: the great Thariputra having obtained leave from 
Budha, is going to prepare himself for the state of Neib- 
ban : let us fellow him that we may, as yet, enjoy his 
presence. Whereupon taking flowers and perfumes in 
their hands, they ran in the direction he had taken, with 
dishevelled hairs, crying aloud, with tears and lamenta- 
tions, where is Thariputra ? Having come up to him, they 
said : illustrious Rah an, you have left Budha ; whom do 
you now intend to join? Thariputra, full of the most af- 
fectionate feelings towards the people, mildly desired 
them not to accompany him farther, and he added a few 
last words, enjoining upon them, ever to remember Bu- 
dha and the Rahans. During seven days that his jour- 
ney lasted, Thariputra never ceased to praise and exalt 
the affection and kindness the people bore unto him. 

It was a little before dark, when the great Rahan ar- 
rived at the entrance of the Xalanda village. He went 
to rest at the foot of a Banyan tree, close to that spot. 
At that time, there came a young man, his nephew, 
named Ooparewata, who perceiving Thariputra, bowed 
down before him and stood in that place. The great 
Rahan said to hira : is your grandmother at home ? Hav- 
ing been answered in the affirmative, he continued, ad- 
dressing him : go now to her, and tell her to prepare for 
me, the room wherein I w r as born, and a place for these 
five hundred Rahans that accompany me. I will stay for 
a while in the village, and will go to her house some what 
later. The lad went in all haste to his grandmother's 
kouse and said to her : my uncle is come, and is staying 



-908 



LEGEND OF THE B&BMESE BTJBlf ,4 „ 



at the entrance of the village. Is he alone, inquired the 
grandmother, or has he with him a numerous retinue I 
For what purpose is he coming here ? The young man 
related to her all the particulars of his interview with his 
uncle. Noopathari, the mother of Thariputra, thought 
within herself : perhaps my son who has been a Eahan 
from this youth, desires, in his old age, to leave his pro- 
fession. She, however, gave orders to have the desired 
room cleaned, and a place prepared for all his atten- 
dants. 

In the evening, the great disciple went to his mother's 
house with all his followers. He ascended to the room 
prepared for him, and rested therein. He bade all the 
Kalians to withdraw and leave him alone. They had 
scarcely departed, when a most violent disease seized 
Thariputra, which caused an abundant vomiting of blood , 
so great indeed, that the vessel wherein it flowed could 
jiot hold it. His mother, at the sight of such an awful 
distemper, did not dare to approach, but with a broken 
heart, retired into her own room, leaning against the 
door. At that time, four great Nats, a Thagia their chief, 
and four Brahmas came to see him and to minister unto 
him, during his painful illness ; but he bade them to re- 
tire. His mother seeing the coming in, and going out, of 
so many distinguished visitors, and the respect they paid 
to her son, drew near to the door of his room and calling 
the faithful Tsanda, inquired from him wherefore so 
many distinguished individuals had come. Tsanda ex- 
plained to her that, the great Nats, the chief of Thagias, 
had come to visit and assist her son and enjoy the pre- 
sence of the great Eahan. Meanwhile he informed the 
patient that his mother wished to see him. Thariputra 
replied that the moment w r as not a proper one, and he 
asked from his mother the motive of her untimely visit. 
Beloved son, said she, I am come here to contemplate 
your ever dear countenance. But who are they, those 
that have just come to see you ? Thariputra explained to 
her how he had been visited by Nats, Thagias and Brah- 



T,T;GENT> OF THE BURMESE Bl HH A. 



mas. His mother inquiring from him if he were greater 
than any one of these, he unhesitatingly replied that he 
was more excellent than any of them. His mother 
thought within herself : if my son be so exalted, how 
much more must Budha be. Her heart was then over- 
flowed with the purest joy. 

Thariputra rightly understood that the moment had 
come to preach the law to his mother. He said to her : 
Woman, at the time my great teacher was born, when he 
obtained the supreme intelligence, and preached the most 
excellent law, a great earthquake was felt throughout ten 
thousand worlds. No one has ever equalled him in the 
practice of virtue, in understanding, wisdom and in the 
knowledge of, and the affection for, the transcendent ex- 
cellencies of the state of Arahat. He then went on ex- 
plaining to her the law and many particulars relating to 
the person of Budha. Beloved son, said his mother, de- 
lighted with all that she heard, why have you been so 
late in acquainting me with such a perfect law ? At the 
conclusion of the instruction, she attained the state of 
Thautapan. Thariputra replied : Now, woman, I have 
repaid you for all the labors you have bestowed on me in 
bearing, nursing and educating me ; depart from me and 
leave me alone. 87 

87. — The conduct of Thariputra on this occasion wears an appearance of 
rudeness towards his aged mother, which at first hurts the feelings of hu- 
man nature. But a close examination of all the circumstances connected 
with this last episode of the great disci] le's life, shows that he was far from 
being divested of filial piety. He leaves his beloved master, undertakes a 
long and fatiguing journey, for the sole purpose of preaching the law to his 
mother, and confening upon her a boon of a greater value than that he had 
received from her. In return for all the favors bestowed upon him by his 
mother, he initiates her m the knowledge of truth, and enables her to enter 
into the great ways that lead to the deliverance, that is to say, to the state 
of Neibban. It cannot be denied that his language, on this occasion, par- 
took of an austere tone, sounding harsh to the ears of worldly men, but it 
must be borne in mind that Thariputra was an old ascetic, dead to all affec- 
tions of nature, looking upon truth alone in an abstractively pure form, with- 
out any regard to material objects. He loved the law of truth which he had 
learned from Budha, and afterwards pleached to others with an unparallel- 
ed zeal and fervor. The spirit of Budha lived in him : he desired to see all 
beings availing themselves of the means of salvation, he had in his power 
to impart unto them ; he loved them- all with an equal affection : the state 



LEGEND OF THE BUftME&E flUDHA. 



Thariputra inquired from the devoted Tsanda whether 
the moment had come. Having been informed that it 
was near day-light, he requested to be set up. By his order, 
all the Rahans were called to his presence, and he said to 
them : during the last forty-four years, you have ever 
been with me ; should I have offended any one of you, dur- 
ing all that time, I beg to be pardoned. The Rahans an- 

of ignorance they tjrere sunk in, deeply affected his compassion atte soul, and 
he had but one desire, that of dispelling the thick mist of ignorcnce, by the 
pure light of truth. 

When the instruction to his mother was over, Thariputra desired to be 
left alone with his disciples. His last words to them bespeak the humble 
sentiments of his mind. Though the first member of the assembly of the 
perfect, he begs pardon of his inferiors, for the causes of offence he may 
have unwillingly given them, during the period they have lived together: 
regardless of all the good he had done unto them, he feels that he could not 
well part with them, ere he had atoned to them, for any wrong, however 
Involuntary, be might have done to some of them. 

To those uninitiated in Budhistic metaphysics, it is not easy to under- 
stand and distinctly to appreciate the situation of Thariputra at his last, 
moments. It is stated that he fell into ecstacy or trance, though his soul 
remained as yet connected with this world by slender and almost invisible 
ties. This was the last and mighty struggle of a being, to disengage him- 
self from the trammels of existence and become free from all exterior in- 
fluence. Soaring above all that exists, Thariputra s soul passed successive- 
ly through the four stages he had so often visited, whilst engaged in the 
arduous efforts of investigating truth, preparing to enter the fifth and last 
one, where she was to stay finally and perpetually, without any further 
change, in a state of quiescence. When the sage during his meditations, 
has brought his mind to bear upon some object, he wishes to contemplate 
attentively, and thoroughly to comprehend, he at first gets hold of that ob- 
ject by his thought, he then examines it by means of reflection : the know- 
ledge he thus acquires, never fails to create a pleasureable sensation ; this 
pleasure or satisfaction conveys to the soul, enjoyment and happiness ; he 
loves the truth he has discovered and he rests fixedly in it. This is the 
last stage he ever can or wish to reach. What has human mind, indeed, to 
do, after having found truth, but to cling to it, and remain ever attached to 
it During the last trance, Thariputra with his almost immensely deve- 
loped mental faculties, knew comprehensively truth, reflected on it, felt a 
pleasure in considering it, enjoyed it, or rather fed upon it, and at last ad- 
hered so perfectly to it, that he became, as it were, merged into it. He 
then had reached the state of Neibban, where he was forever exempt from 
the influences created and put in motion and activity, by matter and passions, 
iii every state of existence. Budhists, in Burmah at least, cwing to their 
very limited and imperf ct education, are unable to give auy satisfactory or 
fiven intelligible account of the state of Neibban or perfection. What is here 
but superficially stated, has been found in one of the last Budhistic compo- 
xsitions on this and other metaphysical subjects. Fuller particulars shall, 
hereafter, be given as to the state of Neibban. when the deatli *f one 
greater than Thariputra, shall be related. 



LEGK5D Or THE BURMESE BUDHJL. fTl 

swered him : great teacher, we have lived with you during 
the last forty-four years, and have been your inseparable 
attendants, following you everywhere, as the shadow fol- 
lows the body. We have never experienced the least dis- 
satisfaction, from your part, but we have to request your 
forbearance and pardon for ourselves. 

It was on the evening of the full moon Tatsaongmon, 
(November), that Thariputra went to his mother's place, 
and laid in the room wherein he had been born. During 
the night he was attacked with the most distressing dis- 
temper. In the morning at day-light, he was habited 
with his tsiwaran and made to lay on his right side. He 
entered into a sort of ecstacy, passed successively from 
the first state of Dzan to the second, third and fourth, and 
thence dived into the bottomless state of Neibban, which 
is the complete exemption from the influence of passions 
and matter. 

Noopathari", bathed in her tears, gave full vent to her 
grief and desolation. Alas ! exclaimed she, looking on 
the lifeless body, is this my beloved son % His mouth can 
no more utter a sound. Rising up, she flung herself at 
hii feet, and with a voice ever interrupted by sobs and 
lamentations, she said : alas ! beloved son, it is too late 
that I have known the treasure of perfections and excel- 
lencies that was in you. Had I been aware of it, I would 
have invited to my house more than ten thousand Eahans, 
fed them and made a present of three suits of dress to 
each of them. I would have built a hundred monasteries 
to receive them. The day 88 having dawned, she sent for 

88. — In Burmah, when a person has just given up the ghost, the inmates 
of the house send for musicians, who soon make their appearance with their 
respective instruments. They forthwith set to work, and keep up an inces- 
sant noise during the 24 hours that elapse before the corpse be removed to 
the place where it is to be burnt. Relatives, friends and eiders resort to 
the deceased's house, for the ostensible purpose of condoling with those 
who have lost their kinsman, but in reality for sharing in the mirth and 
amusements going on, in such occasions. Strange to say, the thought of 
death strikes no one's mind ; the fate of the deceased is scarcely pitied, nay 
remembered. Were it not for the presence of the corpse, and the perhaps 
conventional cries and lamentations of some old women at certain intervals. 



LEGEND OF THE BURMESE BUDHA. 



the most skilful gold smiths, opened her chests and gave 
them a great quantity of gold. By her command, five 

no one could imagine, and a fortiori^ find out the real motive that ha; 
induced such a crowd to assemble on that spot. 

If th* departed belonged to a respectable family, intolerably good cir- 
cumstances, the funeral ceremony is arranged in the following manner. 
Presents intended as offerings for the Bud hist monks, having beeu made 
ready, they are invited for the occasion, and their presence is expected in 
numbers proportionate to the amount of offerings. The procession starts 
from the deceased's house, and directs its course towards the place of burn- 
ing or the cemetery. It is headed by the yellow dressed monks, carrying 
their broad palm-leaf-made fans on the shoulder, and attended by their dis- 
ciples. Next follow the bearers of the offerings in two lines : They are 
partly men and partly women, but walking separately and apart from each 
other. The coffin appears next, laid o;i thick poles, and carried by six or 
eight men. In front of the coffin, and sometimes at the sides, are arranged 
the musicians who perform all the way, without an instant's interruption. 
Behind t,he coffin, are grouped the male relatives, friends, .fcc., and lastly the 
procession is closed by crowds of women attired in their finest dress. The 
coffin is beautifully decorated, and carried on the shoulders of six or eight 
stout young men. by means of bamboos or poles. An unnatural merriment 
is alloweJ, and generally kept up all the way to the cemetery, and fantastic 
gestures and dances arc pei formed by the bearers and their iriends, to the 
imminent danger of upsetting the coffin. The burning place is generally 
without the precincts of the town and in the vicinity of some large pagodas. 
The funeral pile is of a very simple structure ; its shape is that of an ob- 
long square of a moderate size. Two large nieces of wood are at first laid 
parallel, at a distance of eight feet ; other logs of wood, disposed at about 
six or eight inches from each other, are laid across the two first mentioned, 
so that their extremities are supported on these two pieces. A second set 
of logs is laid at right angles with the first ; a third one placed across the 
second, and so on until the pile is three, four or five feet high. The coffin 
is deposited upon it Fire is set below the pile, by means of inflammablG 
materials, which soon communicate fire to the logs the pile is made of. 
The whole is soon in a blaze and rapidly consumed by the devouring flames. 
The by-standers talk, laugh, or busy themselves in stirring the fire. As to 
the Talapoins, they sometimes take position under a neighbouring shed, 
repeat a few passages of Budha's law, and when they are tired, they give 
orders to their disciples to take up the offerings and then go back to their 
peaceable abodes. Very often they do not take the trouble of muttering 
prayers ; they depart forthwith followed by the offerings intended for 
them. 

The fire being extinguished, the ashes, charcoal, do., are carefully search- 
ed, and the particles of bones discovered, are piously collected by the near- 
est relatives, and then buried in a hole dug for that purpose, near some pa- 
goda. 

Persons m good circumstances, keep up during seven days, in their 
houses, a sort of solemnization of the funerals. Every day, in the evening 
particularly, musicians are keeping up playing until a very late hour at 
night. The house i3, during all the while, crowded with people, who come 
fur the purpose of enjoyment. Some play at various games ; others drink 
tea ; all chew betel leaves tobacco. in profusion. Sometimes, stories relating 



LEGEND OF THE BURMESE BUDHA. 



213 



hundred small piathats and as many dzedis were prepared f 
the outward sides were all covered with gold leaves. The 
great Thagia sent down on the spot, a number of Nats 
who made also the same number of religious orna- 
ments In the middle of the city, a high square tower 
was erected ; from its centre a tall spire rose to an im- 
mense height. This principal one. was surrounded by a 
great number of smaller ones. Men arid Nats mingled 
together, uniting in their endeavours to do honor to the 
deceased. The whole place was lined with countless be- 
ings, vieing with each, other in their efforts to show the 
utmost respect, joy and exultation on this extraordinary 
occasion. , , 

The nurse of Thariputra, named Eewati, came and 
deposited, round the mortal remains, three golden 
flowers. At that very moment, the great Thagia made 
his appearance, surrounded with .myriads of Nats. As 
soon as the multitudes perceived him, they withdrew 
hastily to make room for him. In the midst of the con- 
fusion, Rewati fell down, was trampled upon, and died. 
She migrated to the fortunate seat of Tawadeintha, became 
a daughter of Nats, and inhabited a place (niche) made 
with the most consummate skill, and adorned with the 
richest materials. Her body shone lik^ a beautiful sta- 
tue of gold, and was three gawoots tall. Her dress ex- 

to Gaudama',-:- former existences, are read and listened toby the elders of. 
the party. This mode, intended either to do honor to the deceased's me-, 
mory or to afford relief to the grief of relatives, is rather expensive, and 
might often prove a heavy drain on the limited means of most of the fami- 
lies. But the spirit of mutual assistance, on this occasion, removes the. 
difficulty. Every visitor, according to his means, makes a present of some, 
money to the master of the house. Though the present of the greatest 
number of visitors, is, 'comparatively small, yet when added together, them 
is a considerable sum, which is generally more than sufficient to defray all 
expence that may be incurred. This custom or system of voluntary contri- 
butions, burdens no one in particular, whilst it enables a family to make a' 
show of liberality which, otherwise, would almost prove ruinous in many 
instances. The custom of burning the dead prevails among.-st the Hindoos,, 
the Singhalese, Nepatilese, Burmese, Siamese and Cambodians. Though 
holding. the tenets of l'.udhism, the Chinese have never adopted this usage/ 
The Mahomedans, living in Hindustan and the countries of eastern A sia-J 
retain the custom of burying the dead. Budhists have doubtless receiVedf 
that practice from the Hindoos'. 

m 



274 LEQMHB OF THB BUEMliE BUBHA, 

ceeded in richness, variety and beauty, all that had ever 
been hitherto seen. 

On the following day, Eewati came from her glorious 
seat, to the spot where crowds of people surrounded the 
body of the deceased. She approached, with the digni- 
fied countenance and majestic bearing, of a Queen of 
Nats. No one recognised her, though the eyes of all 
were riveted on her person, encompassed with the splen- 
dor of Nats. "Whilst all the spectators, overawed by the 
presence of that celestial being, remained motionless with 
a silent admiration, Rewati said to them : how is it that 
none of you recognise me 1 I am Eewati, the nurse of 
the great Thariputra. To the offering of the three gol- 
den flowers made by rne and placed at the feet of the 
mortal remains of the great Rattan, I am indebted for the 
glory and splendor of my present position. She explain- 
ed, at great length, the advantages procured by doing 
meritorious actions. Having stood for a while above the 
cenotaph, whereupon they had deposited the body of the 
deceased, she came down, turned three times round it, 
bowing down each time, and then returned to the bliss- 
ful seat of Tawadeintha. 

During seven consecutive days, rejoicings, dancings 
and amusements of every description, were uninterrupt- 
edly kept up, in honor of the illustrious deceased. The 
funeral pile was made of scented wood ; upon it they 
scattered profusely perfumes the most rare and fragrant 
The pile was ninety-nine cubits high. The corpse hav- 
ing been placed upon it, fire was set to it by means of 
strings made of flowers and combustibles. During the 
whole night that the ceremony lasted, there was a con- 
stant preaching of the law. Anoorouda extinguished the^ 
fire with perfumed water. Tsanda carefully and piously 
collected the remaining relics, which were placed in 
filter. Now, said he, I will go to Bttdha with these re- 
lics, and lay them in his presence. With his companion^ 
Anoorouda, he took, together with the relics, the patta 
and tsiwaran of the deceased and returned to Budha, to : 



LEGEKD OF THE BURMESE BUDHA. 275 

relate to him all the particulars concerning the last mo- 
ments of his great disciple. 

Tsanda was the younger brother of the great Thariputra. 
It was to him that belonged the honor of being the per- 
son selected to convey, to Budha, the precious relics. 
When, however, he had come to the monastery, he was 
unwilling to go alone into Budha's presence. He went 
first to Ananda, his intimate friend, and said to him : My 
brother Thariputra has obtained the state of Neibban. 
Here are the patta, tsiwaran and relics ; exhibiting be- 
fore him, one after the other, those precious articles. 
Both went together to Budha's place, and laid at his feet 
the patta, tsiwaran and relics of the great disciple. Bu- 
dha, placing the relics on the palm of his right hand, 
called ail the Kalians and said to them : beloved Bahans, 
this is all that remains of one, who, a few days ago, was 
performing wonders in your presence, and has now 
reached the state of Neibban, something resembling a 
pure white shell. During an athingie tnou- 
sands of worlds, he has perfected himself by the practice 
of virtue. Beloved children, he could preach the law 
like another Budha. He knew how to gain friends : 
crowds of people followed him to hear his instructions. 
Excepting me, no one in 10,000 worlds was equal to 
him. His wisdom was at once great and cheerful; his 
mind, quick and penetrating. He knew how to restrain 
his desires, and to be easily satisfied with little. He 
loved retirement. He severely rebuked evil doers. Be- 
loved children, Thariputra renounced all pleasures and 
gratifications to become a Rahan ; he always shunned 
strifes and contentions, as well as long and idle conversa- 
tions. His patient zeal for the diffusion of my religion^ 
equalled the thickness of the globe. He was like a bull, 
the horns of which have been broken. My beloved Ita- 
lians, look once more at the relics of my wise son, Thari- 
putra. Budha, in this manner, eulogized the virtues of 
the illustrious deceased, in five hundred stanzas. 89 



89. — The custom of making funeral orations for the purpose of eulogising 



276 



LEGEND OF THE BURMESE BUDHA. 



On hearing all that Budha had said to honor the me- 
mory of Thariputra, Ananda was filled with sentiments 
of the tenderest emotion. He could not refrain from 
shedding abundant tears. Budha quickly remarked all 

distinguished individuals after their demise, is of the highest antiquity. 
.The sacred records bear witness to its existence amort jst the Jews. The 
■present Legend offers repeated instances of Eulogia made to honor the me- 
mory of the dead. On this occasion, Budha would not leave to another the 
honor of extolling the extraordinary merits and transcendent excellencies 
of the illustrious Thariputra. But he had a higher object in view, when he 
exhibited to the eyes of the assembled Rahans, the relics of the deceased, 
that were all that remained of so celebrated a disciple, who had lived with 
them for so many years and had just parted from them. It was impossible 
to give them a more forcible illustration of the truth he had so often an- 
nounced to them, that ihere is nothing permanently subsisting in this 
world, but that all things are liable to a perpetual and never ending change, 
The stern Budha gently rebuked the amiable Ananda, for the marks of inor- 
dinate grief he gave on this occasion ; because, sari he, the law 7 of mutabili- 
ty acting upon all that surrounds us, we must ever be prepared to be sepa- 
rated from w T hat is dearest to our affections ; grief on such occasions, is 
useless and quite inconsistent with the principles of a wise man. 

To honor the memory of Thariputra, and perpetuate the remembrance 
of his virtues. Budha directed that a dzedi should be erected, on the very spo£ 
where he had heard the Hews of his death. A dzedi is a religious monument 
very common in Burmah, and to be seen, on all rising grounds, in the 
neighbourhood of towns.' Within the enclosure of all monasteries, a dzedi 
is invariably erected ; it is the only purely religious building to be found 
in Burmah. The traveler in that country is always delighted and ex- 
periences the most pleasurable sensations, on approaching some town or 
village, when he sees several elzedis of various height, raising their white 
cones capped with the gilt crown, from the bosom of beautiful groves of 
tall cocoanut trees, graceful areca plains, and massive tamarind, mango and 
jack trees, all'loaded with a gi eeti and luxuriant foliage. When the monument 
is on a grand scale, niches are"made in the middle of each side of the 
6quare, facing the four points of the compass. In those niches are placed 
statues of Budha, exhibiting him in the usual cross legged position. The 
size of those religious monuments much varies in dimensions. They range 
from the height of a few feet, to the colossal proportions of the tall Dagon 
Pagoda at Rangoon. 

The custom of raising monuments over the ashes of Religious distin- 
guished by their virtues and extraordinary attainments, is a very ancient 
one, coeval, in all probability with the first ages of Budhism. They were 
real tumuli surmounted with some ornaments in the shape of a cone. 
Such ornaments are seen towering over nearly all the religious monuments 
in Burmah. Royalty in its head paraphernalia, and in its abode, has appro- 
priated them to its own uses. We may, at once, infer that they are of a 
'Hindoo origin. The great monarchy who are called Tsekiawade Kings, 
because they ruled over the whole of the Dzampoudipa inland, were, ac- 
cording to Budha' s opinion, entitled to the honor of a dzedi after their de- 
mise, 



LEGEND OF THE BURMESE BUDHA. 



277 



that was taking place in his faithful and loving atten? 
dant, and said to him : Ananda, on former occasions, I 
have, in my preachings, endeavoured to shelter your soul 
from the impressions caused by such and like emotions. 
Two things can alone keep us separated from father, mo- 
ther, brothers, sisters, &c, in a word from all that we 
most cherish viz : death and distance. I, though a Bu- 
dha, have been exposed to all those changes, brought on 
by distance, when I practised the great virtues in the so- 
litude, when I displayed wonders and spent a season in 
the seat of Tawadeintha. In those circumstance, distance 
kept me far from all those that were dearest to me. Would 
it not have been considered as useless, if not unbecoming, 
on my part, to shed tears, or on that of others, to do it 
on my account ? Can there ever be a time, when any, 
how painful soever, occurrence may warrant wailing and 
lamenting? With these and other considerations, Budha 
soothed the aiiliction of Ananda, and filled his soul with 
consolations. 

Budha, to complete, as it were, the work of praises in 
favor of his great disciple, caused a dzedi to be erected 
in his honor, near the entrance of the Dzetawon monas- 
tery. Having satisfied- the sacred duty of gratitude, to- 
wards the greatest of his disciples, Gaudama resolved to 
leave the monastery of Dzetawon, for the country of Ea- 
dzagio. Ananda was, as usual, directed to inform the 
Hahans to hold themselves ready for immediate depar- 
ture. 

The most excellent Phra having reached Radzagio, 
which he was to visit for the last time, took his abode 
into the Weloowon monastery. He had not staid long in 
that place, when the other great disciple, Maukalan went 
to Neibban. Here are the particulars respecting the last 
moments of the illustrious companion of Thariputra. 
The heterodox Kahans, who lived in a state of complete 
nakedness, were extremely jealous of the popularity of 
Budha, and coveted the abundant alms that were offered 
to him and his disciples. Maukalan, who was living oa 



278 



LEGEND OF THE BURMESE BUDKA. 



-the Isigili mountain, in the cave of the dark rock, was 
supposed, on account of his great attainments and pro- 
found science, to be the cause of the great respect the 
people paid to his master, They resolved to kill him. 
For that purpose, they armed 500 robbers, and gave them 
1000 pieces of silver for perpetrating the horrible crime. 
The assassins went twice to the cave ; but their victim, 
twice escaped their fury. At last, owing to the influence 
of a former bad deed,, Maukalan resigned himself into the 
hands of the ruffians, who, put him to death. They beat 
him so severely, that his lifeless remains were no more 
than a heap of mangled flesh, which they threw in the 
midst of bushes. The news of the appalling murder 
spread rapidly through the country. King Adzatathat 
had the murderers arrested. Having known from their 
own confession, that the naked Italians were the instigators 
of the murder, he had them likewise arrested. In front 
of his palace, he ordered one thousand holes to be dug ; 
in each hole, a criminal was sunk up to his navel. All 
the ground was then overspread with straw which being 
set fire to, all the wretches soon perished. 

On hearing such a news, the disciples were greatly griev- 
ed, and asked each other, what might have been the cause, 
which had brought the aged Maukalan to such a cruel 
end. Budha appearing suddenly among them said : belov- 
ed sons, what is the subject of your conversation % They re- 
plied that they were conversing on the tragical death of 
their great companion. I declare unto you, retorted Bu- 
dea, that Maukalan has met a well merited death. In 
one of his former existences, my beloved son, at the in- 
stigation of his wife, misled his aged and blind parents 
into a forest, where leaving them alone, he went away for a 
while. On his return, affecting the manners and voice of 
a highway man, he killed his parents, and threw their bo- 
dies into a thicket. For this crime, he has suffered 
the torments of hell, during 1000 years, and has had to un- 
dergo the cruel death that has put on end to his last exis- 
tence. Having thus spoken, he ordered that a dzedi 



LEGEND OF THE BURMESE BUDHA. 



279' 



should be erected in the honor of Maukalan, near the* 
gate of the Weloowon monastery. 

Chapter XIV, 

Voyage to WetJialie — Last temptation of Manh — -Causes of earthquake 
— Nevj instructions to the Bahans — Last meal of Budha — His 
painful distemper — His conversation with one of the Malla Princes 
— *Sign foreshowing Budha' s coming death — Arrival in the Koo-' 
thinaron forest — Budha lays on his couch — Wonders attending 
that event — Instructions to Ananda — *Eulogium of Ananda by Bu- 
dha — Conversion of Thoubat — Last words of Budha to the Bahans 
— His death, 

Having left Eadzagio, Budha intimated to Ananda that 
he wished to return to Wethalie. On his way to the 
right bank of the Ganges, he arrived to a place called 
Oukkatseia, where he preached on the death of his two 
greatest disciples. Thence he crossed the fnighty stream 
and shaped his course towards Wethalie. On the day 
that he entered the city, he went in quest of his food. 
Having partaken of what he had received, he called 
Ananda, bade him to take his mat and cushion, and fol- 
low him to the Tsapala dzedi, where he intended to 
spend a part of the day. Complying with the command,- 
Ananda followed Budha and with him went to the beauti- 
ful site of Tsapala, to the place prepared for his master. 
Ananda approached Phra, and; respectfully prostrated, 
said to him : this is, indeed, a very agreeable place. 
Whereupon Budha rejoicing, praised the different sites' 
of that country which were in the neighborhood of the" 
Wethalie city, as well as the dzedis that adorned them, 
and added: Ananda, every wise person ought to be' 
earnest in perfecting himself in the four laws of Edeipat. 
Having advanced in the practice of these laws, he can, 
if he choose to do so, remain in a state of fixity, during a 
whole revolution of nature and even more. I, the Bu- 
rfha, have become perfect in those laws, and I may re- 



280 



LEGEND OF THE BURMESE BUBHA7 



main as I am now, during an innumerable number of 
years. Three times, the same words .were repeated; 
But Ananda, entangled as yet in the meshes of the temp- 
ter Mania Nat, remained prostrated before Budha. It 
never came to his mind, to entreat him to remain longer 
on earth, for the benefit of mortals, who would derive the 
greatest advantages from his presence. : . 
. At that time Ananda rose up, with Iris mind troubled 
by the influence of the evil one, withdrew from Budha's 
presence and went to the foot of a tree at a small dis- 
tance. He had scarcely left Budha alone, when the Nat 
Manh, perceiving that Budha remained alone for a while, 
approached near his person, and keeping at a respectful 
distance, said to him : Great, illustrious and glorious 
Phra, who preaches an excellent law, it is now time for you 
to enter into the state of Neibban. You said in former 
times, that as long as your disciples should not be much 
advanced in knowledge ; as long as they would not have 
obtained a thorough command over their heart, mouth 
and senses, that they would be as yet wanting in firmness 
and diligence for hearing and understanding the law, or 
that they would be unequal to the task of preaching the 
law, you would not, as yet, go to Neibban. Now the Ka- 
lians, members of the assembly and your disciples, both 
males and females, are thoroughly instructed in all the 
parts of the law : they are firm in controlling their pas- 
sions : they can preach the law to the other mortals : the 
Nats and Brahmas have heard your preachings and 
countless numbers among them have obtained the deliver- 
ance : the time, therefore, is come for you to enter into 
the state of Neibban, Budha knowing the wicked one, 
with his evil dispositions, replied : Ha ! wretched Manh, 
do not concern yourself about me. Ere long, I will go to 
Neibban. 

Whilst he was near the dzecli of Tsapala, Budha in a 
moment of perfect calmness of mind, entered into a sort 
of extraordinary state of contemplation, in which, for the 
first time, he mastered completely the principles of life, 



and appeared as if he had abandoned life. But it ought 
not to be understood that he parted with life, as a man 
lets go a stone that he has in his hands ; but he estrang- 
ed himself from the material life, renounced it, and plac- 
ed himself beyond the reach of the influence that pro- 
duces reward in the material or immaterial seats, and above 
that other influence which, procuring merits, or demerits^ 
keeps a being in the whirlpool of transmigration. As a 
mighty warrior on the battle field throws down every 
barrier or obstacle that he meets, so Budha broke down 
all the ties that had hitherto linked him to the state of 
existence.* At that very instant, the earth trembled with 
m.ck violence that it caused the hairs of one's head to 

* It is very difficult to understand the extraordinary state in which Bu- 
mi& placed himself on this occasion. It must have been a remarkable 
occurrence, since it caused a violent commotion which shook our planet. 
The only interpretation that can be put on the terms used to describe this 
particular action of Budha, is this : he renounced to existence, that is to 
«ay, not only to the actual existence, that he enjoyed, but also to all other 
forms of existence. He severed connexion with this and other worlds ; he 
feroke the ties that had hitherto retained him linked to a form of existence, 
lie had come now to the end of all transmigrations. By the power of his 
will, he placed himself into the state of complete isolation from all that 
exists, even from self, that is to say, into Neib'oan, a state, which death was 
soon to realize and render visible to the eyes of his d-isci^les. It is not 
death that causes a being to reach the state or condition of Neibban, but it 
is the abstraction from all conceivable forms of existence that constitutes 
its very essence. The expression made use of by our author, to d signate 
the particular condition m which Gaudama brought himself, and which 
caused a terrific shake of the earth, is this : he parted with the life of 
change, of mutability, that is to say, he had nothing more to do with exis- 
tences which in the opinion of Budhists, are produced by the principle of 
mutability. Budha called himself Zina, or conqueror after he had obtained 
the perfect mastery over his passions. W<e may give him the same title on 
the occasion when he has obtained the mastery over existence itself. This 
Jast achievement is the greatest of all : the first one was only preparatory 
to securing the second one. The writer is well aware that such a language 
is -at variance with the notions, the reader is familiar with. To understand 
its true and correct meaning, one must be initiated in the doctrines of Bu- 
ddhism. 

The preaching of the law of the wheel, which is mentioned as one cause 
that produces the phenomena of earthquake, took place as above related, in 
the Migadawon forest, or the Deer's grove, near Benares, in the very be- 
ginning of Budha's public life, after he had left the Bodi tree. The preach- 
ing of th-e law of the wheel, is nothing else but the manifestation of the 
four sublime and transcendent truths, which, as- mentioned" in foregoing 
pages, constitute the essence of Budha's doctrines. 

37 . 



383 



LEGEND OF THE KVKUl&E KUDHA. 



stand on end. Then he said to all present : I am deli- 
vered from the influence of the world of matter, of the 
world of passions and of every influence that causes the mi- 
gration from one existence to another. I enjoy now a 
perfect calm of mind, — like the mighty warrior who, on 
the field of battle, has conquered all his enemies, I have 
triumphed over all passions. I have mastered existence 
itself, by destroying the principle that causes it. These 
words were uttered by Phra, lest perhaps some people 
might infer that he entered into the extraordinary state 
<m which he mastered the elements of life, from fear 
caused by the language of the tempter, inviting him to 
go forthwith to Neibban. 

Ananda having felt the earthquake, respectfully ap- 
proached Budha and prostrated before him ; withdraw- 
ing then to a becoming distance, he asked him the causes 
that produce the extraordinary and terrifying phenome- 
non of earthquakes. My son, answered Budha, eight 
causes make the earth tremble. 1st — the earth lays on 
a mass of water, which rests on the air, and the air on 
space ; when the air is set in motion, it shakes the water, 
which in its turn shakes the earth. 2nd — any being 
gifted with extraordinary powers ; 3rd — the conception 
of Phralaong for his last existence ; 4th — his birth ; 5th 
—his becoming a Budha ; 6th — his preaching the law of 
the wheel ; 7th— his mastering and renouncing exis- 
tence ; 8th — his obtaining the state of Neibban. These 
are the eight causes of earthquakes. Ananda, a lit- 
tie while after having become a Budha. I was in 
ihe solitude of Ouroowela, on the banks of the river 
Neritzara, under the shade of a Banyan tree, planted 
by some shepherds. The wicked Nat came into my 
presence and requested me to go forthwith to Neib- 
ban. I refused, then, to comply with his demand and 
said to him : wretched Manh, my disciples, members of 
the assembly, either males or females ; the believers, 
either men or women, have not -yet acquired sufficient 
knowledge, prudence and penetration, courage and res©- 



LEGEND OF THTi B®$&LEBS MfiflA. 



lution. They have not been, as yet. properly instructed 
in the most essential and highest articles of the law j 
they are unable to teach others : my religion is not yet 
resting on a strong foundation. The time, therefore, is 
not yet come for me, to enter into the state of Neibban. 
Now near this very dzedi of Tsapala, he has come anew 
and told me the same thing. Do not trouble yourself, 
miserable wretch, have I said to him ; three months 
hence, I will obtain the state of Neibban. On this occa- 
sion, I have fallen into the state in which I have master- 
ed the principle* of life, by the means of the four laws of 
Edeibat w 



30. — The particulars of the apparition of the evil one, or the tempter, 
related by Budha himself to the faithful and amiable Ananda, show the 
incessant efforts made by Man a for rendering abortive, to a certain extent, 
the benevolent mission undertaken by Bud ha to procure deliverance to 
numberless beings, and supp'y others with adequate means for entering 
into, and steadily following, the Way that leads to it. He had been defeated 
in his endeavors to prevent Phra from leaving the world and obtaining the 
Budhaship. He had been thwarted in his wicked designs to weaken the 
effects of Budha' s preachings. Heretics of all sorts had been summoned to 
his standards, to carry <>n a most active warfare against his opponents, but 
he had failed in all his attempts. Badha had n«>w almost completed the 
great and beneficial work he had undertaken ; his religious institutions 
known over a vast extent of territory, and zealousy propagated by fervent 
&nd devoted disciples, seemed to be now firmly established. The edifice, 
indeed, was raised but it required the action of a finishing hand ; the key 
stone was yet wanting in the vault to render it complete and durable. 
Manh was aware t# all that ; hence his last and wily effort for impeding the 
finishing and perfecting of a work, he had vainly opposed in its begin- 
ning and during its progress. 

The line of distinction between the members of the assembly and the 
mass of those who merely believed in the doctrines of Budha, without 
leaving the world, is plainly drawn by Budha himself ; therefore there can 
no doubt that, from the origin of Budhism, there existed a marked difference 
between the body of laymen and that of Kalians. Again, the body of the 
perfect, or those who formed, what may emphatically be termed the as- 
sembly, was composed of men &ud women, living as a matter of course, 
separately, in a state of continence, and subjected to the disciplinary regu- 
lations which we find embodied in the Wini. In Burmah, vestiges of fe- 
male devotees, living secluded from the world, are to be met with in many 
places, but as already noticed in a foregoing remark, the order of religious fe- 
males has much fallen off. Its professed members are few in number, and the 
exterior observance of the regulations is much neglected. The comprehen- 
siveness of Budhism, its tendency to bring all men, to the same level, and 
ailow of no difference between man and man, but that which is establish- 
ed by superiority .in virtue ; iN expansive properties, all thee striking oha- 



284 



txcassv or rut Burmese sujj&i. 



Ananda said to Phra : illustrious Budha, please to re- 
main during a whole Kalpa in this world, for the benefit 
of men ? Nats and Brahmas. Ananda, replied Phra, your 
present request is too late and cannot be granted. Three 
times the faithful disciple begged his great teacher, this- 
favor, and three times he received the same refusal. Do 

Jrou believe, O Ananda, that -I know the four ways that 
ead to science and wisdom, and that I am perfect in the 
four laws of Edeipatl I do believe it, answered Ananda .. 
Do you recollect, O Ananda, that, a little while ago, I 
said to you three times, that he who was perfect in the 
laws of Edeipat, could remain, if he chose, during an en- 
tire Kalpa in this world? I added that I was thoroughly 
acquainted with these four laws : but you remained si- 
lent, and made no demand to me, to remain longer in 
this world. The time for making this request, is now ir- 
revocably past. The term of my life is forever fixedly 
determined. Now Ananda let us go to Mahawon Koota- 
gara in the forest of the Sala trees. Having reached the 
place and staid therein for a few days, he desired hm 
faithful attendant to go to Wethalie and assemble 
all the Rahans in the Gnyipoora hall. When they 
had all assembled in that place, Ananda informed 
Budha that his order had been duly executed. Phra 
went to the hall, and sat in the place prepared for him. 
He, then, addressing the assembly, said : my beloved chil- 
dren, the law which my supreme wisdom has discovered, 
I have announced it for your benefit and advantage. You 
have attentively and perseveringly listened to it, firmly 
adhered to its tenets and zealousy' propagated them. 

racteristics have mightily worked in elevating the character of the woman 
and raising it on a level with that of man. Who could think of looking 
upon the woman as a somewhat inferior being, when we see her ranking, ac- 
cording to the degrees of her spiritual attainments, among the perfect and 
foremost followers of Budha ? Hence in those countries where Budhism ha& 
struck a deep root and exercised a great influence over the manners of na- 
tions, the condition of the woman has been much improved and placed on 
a footing far superior to that she occupies in those countries, where that 
religious. system is not the prevalent one, or where it has not formed or 
€on»iderably influenced the customs and habits of the people., 



LEGEND Of THE BURMESE BUDKA. 



Now my religion shall last for a long period, and prove 
the source of great blessings to all Nats. But to the end 
that my religion may last long, shine forth with splendor 
and be productive of incalculable benefits, it is necessary 
that great attention should be paid to the thirty seven 
laws from which all good words proceed.* These laws 
you have been acquainted with by my preachings : it is 
to you to announce them to all beings. Meditate with 
unremitting attention on the principles of change and 
mutability. As to me, ere long I will go to Neibban ; 
three months more, and this last drama shall be over. 

In the morning Budha putting on his dress went out 
to beg his food, carrying the patta on his left arm. 
When he had eaten his meal, he looked with the steadi- 
ness of an elephant, over the whole country. The rea- 

* The Budhists of these parts, following the track of their ancestors, or 
rather copying their writings, are fond of arbitrary divisions in all that 
concern the different parts of their methaphisics. liudha, on this occasion, 
alludes to thirty seven article?, which may be considered as the foundation 
whereupon rests philosophical and moral wisdom. They are called Bodi- 
pek-kera meaning, 1 believe, points or articles of wisdom. They are sub- 
divided into seven classes. In the first, are enumerated the four subjects 
most deserving of attention, viz: the body, the heart, the sensations, and 
the law. In the second, are described four objects extremely worthy of 
our efforts, viz : preventing the law of demerits to come into existence ; 
preventing its developments, when it exists ; causing the law of merits to 
come into existence, and furthering its progress, when it is already existing. 
In the third, are found likewise four points meriting control, viz : one's 
will, one's heart, one's efforts, anil one's exertions. In the fourth class, we 
find enumerated five pre-eminently necessary dispositions, or inclinations, 
that is to say : disp >sition to benevolence, to diligence, to attention, to stea- 
dy direction towards what is excellent, and to considerate wisdom. 

The fifth class comprises the pola, or rewards or good effects resulting 
from the above inclination, viz : perfect benevolence, diligence, attention, 
steadiness in wdiat is excellent, and considerate wisdom'. 

The sixth class comprehends the seven following virtues, which enable 
man to raise himself very high in the scale of perfection, attention, consi- 
deration of the law, diligence, equanimity of the soul, constancy in good, 
fixity and delight. 

The seventh class comprises the ways that lead to good and perfection ; 
they are eight in number : perfect doctrine, intention, language, actions, 
regular mode of life, diligence, attention, and fixity in good. 

A volume might be written upon these thirty seven principles or points 
of moral philosophy, byway of comment and explanation. But we think 
it better to leave the reader to make his own reflections, and run at liberty 
over this broad field of metaphisics. 



'286 LEGEND OF THii BUiiMESE feUDHA. 

son why he cast a look like an elephant over WethaKe 
is, as he explained it to Ananda, the following. The 
neck bone of all Budhas is not like the links of a 
chain : but consists of one single solid bone, hence 
when they wish to consider some object lying be- 
hind, they cannot turn their heads backwards, but 
the whole body, like that of the elephant, must fol- 
low the same motion. On this and other occasions of 
this kind, our Budha had not to make any effort, but the 
earth turning round like the wheel of the potter, brought 
the object to be looked at, before him. The great city of 
Wethalie, within three years, was to de destroyed, by 
King Adzatathat. As Budha had always received many 
marks of respect and attention from the inhabitants of 
that city, he felt the greatest commiseration on them. 
His last glance was a sorrowful farewell he bade to the 
devoted city. This is the motive that induced Budha to 
cast a last look over it. 

Budha went to a place called Pantoogama. He passed 
successively through Haiti, Tsampou and Appara, and 
thence to Bauga. In the latter place, he preached the 
four laws of Padesa. Summoning Ananda to his pre- 
sence, he desired him to inform the Kalians to hold 
themselves ready to go to the Pawa country. Having 
reached that district, he went with all his Kahans to live 
in a monastery built in a grove of Mango trees, erected 
by Tsonda, the son of a wealthy goldsmith. Tsonda had 
previously seen Budha and obtained the state of Thauta- 
pan. His gratitude induced him to build a monastery, 
which, together with the grove, he had given over to 
Budha. His arrival to that place happened on the 14th 
of the waxing moon of Katson. 

Informed that Phra had come to the monastery, Tson- 
da repaired hastily thither, prostrated before him and 
having taken a seat at a becoming distance, he requested 
Budha to accept the meal he would prepare for him and 
all the Kahans. Budha by his silence acquiesced in the 
request. Tsonda rose up, bowed down and turning on 



LEGEND OF THE BURMESE BUDHA. 



287 



the right, left the monastery. During the whole night, 
all sorts of the choicest dishes were prepared, He had 
a young pig, neither fat nor lean, killed, and the flesh 
dressed with rice in the most exquisite manner. The 
Nats infused into it, the most delicious flavor. At day- 
break, every thing being ready, Tsonda went to the mo- 
nastery and invited Budha and all the Rahans to come 
and partake of the meal that was ready for them. Bu- 
dha rose up and carrying his patta, went to Tsonda's 
house, where he sat in the place prepared for his recep- 
tion. He took for himself the pork and rice, but his at- 
tendants feasted upon the other dishes. When he had 
eaten, he desired Tsonda to bury in the earth, the re- 
mains of the pork and rice, because no one, in the Nats' 
or Brahmas' seats but himself, could digest such a food. 
A little while after, Budha was seized with a violent at- 
tack of dysentery, the pain whereof he bore with the 
greatest patience and composure. He suffered so much, 
not because of the food he had taken, as he would other- 
wise have been exposed to the same distemper. The 
pain w r as rather alleviated by the eating of the pork and 
rice, because the Nats had infused therein the choicestflavor. 

Budha desired Ananda to be ready to go to the town 
of Kootheinaron. While on the way, he felt very weak 
and retired under the shade of a tree, commanding 
Ananda to fold his dugout to sit upon. When he had 
rested a little, he called Ananda and said to him : Anan- 
da, I am very thirsty ; bring me some water. Ananda 
replied : One of the Malla Princes, named Poukatha, has 
just passed through the Kakouda river with five hundred 
carts, and the water is quite muddy. The Malla Princes 
ruled by turn over the country. When the time for rul- 
ing had not yet come, or had passed, many of them de- 
voted their time to the pursuit of trade. Notwithstand- 
ing this objection, Budha repeated three times the junc- 
tion. Ananda at last took up Phra's patta and went to 
the stream to fetch water. How great was his surprise, 
when he found the water clear and limpid, He said to 



^88 LEGEND OF THE BURMESE BtJBlU. 

himself: great indeed is the power of Budha who has 
worked such a wonderful change in this stream. He 
filled the patta with water and brought it to his great 
teacher, who drank of it. 

Prince Poukatha had been a disciple of the Rathee Alara* 
He came to Budha and said to him, whilst he was under 
the shade of the tree : great indeed is the peace and calm 
composure of mind of the Rahans. On a former occaj 
sion, added he, whilst the Rathee Alara was travelling, he 
went to rest under the shade of a tree, at a small distance 
by the way side. A merchant, with five hundred carts, 
happened to pass by. A man that followed at a distance 
came to the place where Alara was resting, and inquired 
from him if he had seen the five hundred carts that had 
just passed by. Alara replied that he was not aware that 
any cart had come in sight. The man, at first, suspected 
that Alara was unsound in his mind; but he was soon 
convinced that what he was at first inclined to attribute to 
mental derangement, was caused by the sublime abstrac- 
tion of the Rathee, from all that was taking place. 

Budha having heard this story rejoined : what is 
in your opinion, the more wonderful occurrence, either 
to see a man in his senses and awake, not to notice 
the passing of five hundred carts or even of one thou 
sand, and another man, equally awake, and in the 
enjoyment of his mental faculties, who did not hear the 
violence of a storm, a heavy fall of rain, accompanied 
with loud peals of thunder and uninterrupted flashes of 
lightning ? In former times, I, the Budha, was sitting un- 
der a small shed. A most violent storm came on ; peals 
of thunder resounded more awfully than the roaring of 
the sea, and lightnings seemed to rend the atmosphere in 
every direction. At that time, two brothers were plough- 
ing in a field with four bullocks. They were all killed, 
men and bullocks, by lightning. A man came to me, 
whilst I was walking in front of the shed, and told me 
that he came to see the accident that had just happened, 
and asked me some particulars concerning it. I answer- 



LEGEND OF TOE BURMESE BUDHA. 



289 



ed him that I was not aware that any storm had raged 
near this place, nor any accident attended it. The stran- 
ger inquired from me whether I Was asleep ; or if not, 
whether I was in possession of my senses. I answered 
him that I was not asleep, and that I was ill the perfect 
enjoyment of my mental and physical faculties. My an- 
swer made a powerful impression upon him : he thought 
within himself that great and wonderful is the power of 
Thamabat, which procures to the Parians such an undis- 
turhable calm of mind, which cannot be disturbed by 
the mightiest convulsions of nature* Now: Prince Pouka- 
tha, in w T hom do you think that the greatest calm of mind 
has prevailed ? Most excellent Phra, replied the Prince, 
the great respect I bore formerly unto the Pathee Alara, 
has disappeared like the chaff before the wind, and run out 
like the water of a rapid stream. I am now like a man to 
whom the true road has been pointed out, who has dis- 
covered hidden things, and who has a shining light be- 
fore him. You have announced to me the true law 
which has dispelled the cloud of ignorance, and brought 
happiness and calm to my hitherto disturbed soul. From 
this moment I believe in Buclha, the Law and the Assem- 
bly, and to the end of my life I will ever remain a belie- 
ver. The Prince called a young man, and directed him 
to go and bring two beautiful and rich pieces of cloth 
having the color of pure gold thread. When they had 
been brought over, the prince holding them in his hand 
said : O most glorious Budha, these pieces of cloth I have 
occasionally worn ; they are in color like gold, and the 
tissue is of the finest description ; please to accept then: 
as an offering I make to you. Phra desired him to pre- 
sent one of the pieces to himself, and the other to 
Ananda, that his merits might be greater, since the offer- 
ing would be made to Budha and to the Assembly in the 
person of Ananda. This attention in favor of Ananda 
was also intended to reward him for his unremitting ex- 
ertions during the twenty five years he had served Budha 

with the utmost respect, care and affection, without bay- 

as 



IXGISND OF THE BURMESE BUDHA., 



mg received any adequate return for his services. Bu- 
dha preached afterwards the 1 law to the Prince. When 
the instruction was over, Poukatha believed in, and firm- 
ly adhered to, the three precious things, and became a 
sincere convert. He rose up, prostrated before Budha, 
turned on the right and departed. 

Ananda, after the Prince's departure, brought the two 
dresses to the great Phra, who put one, on his shoulders,, 
whilst the other was girded round his waist. His body 
appeared shining like a flame. Ananda was exceedingly 
surprised. Nothing of this kind had 5 as yet, happened. 
Your exterior' appearance, said he to Budha, is at once 
white, shining and beautiful above all expression. What 
you say, O Ananda, is perfectly true. There are two oc- 
casions when my body becomes extraordinarily beautiful 
and shining : The first was on the night I obtained the 
supreme intelligence ; and the second, now, when I am 
about to enter into the state of Neibban. Doubtless, O 
Ananda, on the morning after this very night, in a corner, 
near the Koutheinaron city, that belongs to the Princes Mal- 
la, in the forest of Sala trees, I will go to Neibban. The 
shining light, emanating from my body, is the certain 
forerunner of this great event. 

Ananda,- summoned by Budha to his presence, receiv- 
ed the order to move to the banks of the Kakouda 
stream.* Having reached the place, Budha descended 

* The Kakouda stream was one of the arms or channels- of the little Gun- 
dak. It is at present dried up, but up to this day, are to be seen several 
marks indicating the ancient bed of that stream. 

The rire? Hiranyswati is one of the channels of the little? Ghmdak, which 
was flowing a little west of the city of Koutheinaron.- Tbe Gimdak being, 
very windy in its course, and the mass of water being sometimes very con- 
siderable, there are to be seen a great number of old channels, now dried up, 
or occasionally filled in the time thr.it inundation is prevailing. For this 
reason, it becomes difficult in some instances, to follow the Chinese 
pilgrim Hwen Thsang, through his minute and accurate description 
of the places he has visited. The mounds of ruins which stud the 
ground, may not be always correctly identified, because they are not 
at present, relatively to the river, in the same position as that men- 
tioned in his interesting itinerary. However, there are, here and 
ikere, some remnants of the old channels which are sufficient to guide 



LEGEND OF THE BURMESE BUDHA. 



291 



into the stream, bathed and drank some water. Thence 
he directed his steps towards a grove of Mango trees. 
Ananda had remained to dry the bathing robes of his 
master. Phra called the Eahan Tsanda and directed him 
to fold in four his dugout, because he wished to rest. 
The order having been complied with, Budha sat down, 
lying on his right side, with the solemn and fearless ap- 
pearance of a lion. During his short sleep., Tsanda 

safely the sure and patient Government Archeologioal Surveyor, who 
now does so much, with the assistance derived from the books of the 
two Chinese .pilgrims, to 'find out -and identify on the spot, most of the 
places and localities mentioned in the Bwihist writings. It is not a little 
surprising that we should have to acknowledge the fact, that the voyages of 
two Chinese travellers, undertaken in the oth and Vtli century of our era, 
3iave done more to elucidate the history and geography of Budhism, in India, 
than all that ha?, hitherto, been found in the Sanscrit and Pali books of India, 
,and the ne ghboring countries. 

The young Religious who is called Tsanda, w ? as the younger brother of 
Thariputra. Ke seems to have shared with Ananda, the honor of attending 
©a Budha's person. 

The forest which was close in the vicinity of Koutheinaron was planted 
with trees which the Burmans call Engien, the Ben alies, Sal. The latter 
name is evidently the Sanscrit and Pali appellation of the tree, which the 
Burmese author has retained but once or twice •through out the course of 
k-is work, and wrote Sala. It is the Shorea rohust-a. 

The four laws of Edeibat, which, in the opinion of Budha, can confer to 
him who knows and possess them, the extraordinary privilege of an indefi- 
nitely prolonged existence, are : absolute power over the will, absolute 
power over the mind, absolute power of exertion, absolute power over the 
means to attain any object. How can a man, in trie present state of exis- 
tence, obtain the possession of such a power ? The only way that a Budhist 
1ms to account for it, is the following. A perfected being having estranged 
himself from all passions, from matter arid its concomitant influences, sole- 
ly by the power and energy of his will, acquires a freedom from all impedi- 
ments, an uubounded liberty of motion, and a lightness and swiftness, 
which enable him to do all what he pleases. He is independant of the 
-elements of this world, which can no more offer obstacle and resistance to his 
wishes. Several instances of something approachin ; to tho-e wonderful at- 
tainments, have been mentioned in the course of this work. We have seen 
how those much advanced in perfection, could raise themselves very high, 
and travel through the air, with an almost incredible velocity. This was 
but the beginning of far superior and transcendent qualifications obtained 
only by those that had made greater progress in science, in virtue and in 
the renouncing to all things, in a word, by those wh© had mastered the four 
laws of Edeibat. 

Mahawon Kootagara means the hall of the upper story, in the great forest. 
Not far from Wethalie, there was a monastery of great celebrity, situated 
in a forest of Sala trees. It had, at least an upper story, in which was the 
hall where Guudama often preached to his disciples and to the peopkL 



292 



LEGEND OF THE BURMESE BUDHA. 



watched by his side. Ananda soon came np. Budha 
called him and said : The meal which the goldsmith's 
son has prepared for me, which I have eaten, is my last 
meal. He is, forsooth, much grieved, because of the ill- 
ness that has come upon me, after having eaten at his 
place. 99 Go now to him and make him acquainted 

90 (bis). — The meal Budha partook of, in "company with his disciples, at 
Tsonda's residence, is the last repast he ever made. The violent distemper 
which followed immediately, is not, says the author of the legend, to be at- 
tributed to the food he 1 ook on this occasion. On the contrary, that very 
food, owing to the virtue infused therein by the agency of Nats and B: ah- 
mas, was father an antidote against the illness that was to come inevitably 
upon Phra's person. Previous to the dissolution of his bodily frame, it was 
decreed that Budha should suffer. No occurrence could ever cause or avert 
this tragical circum stance. He had foreseen it, and with perfect resigna- 
tion, submitted to what was absolutely to happen. In the early days of 
Budhism, when a deadly antagonism with Brahminism, began to fill the 
peninsula of Hindustan with endless disputes between the supporters of 
the rival systems, Brahmins, with a cutting sneer, insulted their opponents 
by reminding them that the founder of their creed, whom they so much re- 
vered and exalted, had died from the effects of his having indulged too 
much on pork. About twenty two years ago, when t he writer was in Imrmah, 
he chanced to meet with a shrewd old Christian, who-, be it said enpc$ssant ? 
was more fond of disputing on religion, than paying regard to the practice 
thereof. He boasted of having at his command, deadly weapons against 
Budhists, and unanswerable arguments, to bear with an irresistible force 
on the vital parts of their creed. The chief one, which he always brouy life- 
forward with a Brahminical scorn and laugh, was that Gaudama had died 
from his having eaten pork. He always did it with so much mirth and 
w T it. that his poor ignorant adversaries were completely overawed and effec- 
tually silenced by his bold and positive assertion, leaving to him uncontest- 
ed tho field of battle, and allowing him to carry away, undisputed, the palm 
of victory. This way of arguing may prove a very amusing one, though it 
can never be approved of, as error is never to be combated by another error 
or a false supposition. The I'urmese translator was doubtless aware of the 
w T eak side offered to the attacks of malignant opponents, by the unpleasant 
distemper that followed the last meal of Budha. He strenuously labors to 
defend the charactsr of his hero, by proving in the best way he can, that 
snch a bodily disorder was necessarily to take place, in order to set in re- 
lief, the patience, composure and other sterling virtues of the founder of 
Budhism. The text of the legend has l>een read over several times with 
the greatest attention, for the purpose of ascertaining the reasons put for- 
ward to account for such an occurrence, but the result has proved unsatis- 
factory. A thick veil wraps in complete obscurity this curious episode of 
Budha's life. All that can be said is this : it was preordained that Budha 
should be visited with a most painful distemper, ere he attained Neibbau ; 
and so it happened. 

To prove that the eating of pork had nothing to do with the distemper 
that followed, we have the authority of Gaudama himself, who commended 
the delicacy and flavor of that dish, and placed it on the same footing, with 



LEGEND OF THE BURMESE BUDHA. 



293 



with the merits he has gained in making an offering to 
me. Two meals that I have taken during this existence, 
are equally deserving of the greatest rewards. The first 
was the Nogana served up to me, a little while before I 
obtained at first, the Neibban of Kiletha, or the destruc- 
tion of passions, and subsequently the supreme intelli- 
gence ; the second, is the one just offered to me by the gold- 
smith's son, when I ate the dish of rice and pork. That 
is the last food I will ever take until I attain the state of 
Neibban, that is to say, the Neibban of Khandas, or the 
destruction of all the supports of existence. Both these 
meals were excellent and are deserving of an equal re- 
ward, viz : beauty, a long life, happiness, a large crowd 
of attendants, the happiness of the Nats' seats, and all 
sorts of honors and distinction ; such are the merits re- 
served to Tsonda, the son of the goldsmith ; go and men- 
tion them to him, that his sorrow may be assuaged. 

the delicious Nogana he ate on the morning of the day, previous to his ob- 
taining the Budhaship. He desired his ever faithful attendant, Ananda, to 
repair to Tsonda's place, aud explain to him the great rewards reserved 
to him, for having made the offering of such an excellent food. 

The practical working of the Budhistic system, relatively to almsgiving, de- 
serves some notice. A man bestows alms on the Rahans. or spends money 
towards furthering some religious purpose ; he does so with the belief that 
what he bestows now in the way of alms, shall secure to him, countless ad- 
vantages in future existences. Those favors, which he anticipates to enjoy 
hereafter, are all of a temporal nature, relating only to health, pleasures,, 
riches, honors and a long life, either in the seat of man or in the seats <>f 
Nats. Such is the opinion generally entertained by all Budhists in our 
days. Talapoins make the preaching of the law, consist chiefly in enumerat- 
ing the merits and rewards attending the bestowing of alms, on persons de- 
voted to a reiigious mode of life. In this respect the practical result of 
their sermons, is certainly most beneficial to themselves. The spiritually 
minded Budha seems to have levelled a blow at concupiscence and cove- 
tousness, by openly stating that alms have not th^ power to stem ths cur- 
rent of demerits, to give rise and energy to the principle of merits, nor to> 
lead to wisdom, which enables man to weaken gradually concupiscence, an- 
ger and ignorance, open and prepare the path to Neibban. True know- 
ledge, attended with the practice of the virtues peculiar to those who have 
entered into the current of perfection, by following the four Meggas, can 
alone enable a man to reach Neibban. Many excellent practices enforced 
by Budhism, have been, if the expression be correct, reduced to a m j re 
lifeless skeleton, by ignorance and passions, but they would appear in a 
very different light, were they animated with the spirit that has brought 
them into existence. 



294 



LEGEND OF THE BURMESE BUDHA. 



Gaudatna uttered, on this occasion, the following stanzas : 
91 Alms deeds can defend from, and protect against, the 

91. — The observance of the five precepts incumbent upon all Budhists is 
the foundation whereupon is to be erected the spiritual edifice : it is the 
first step towards the" great ways leading to perfection : it is preparatory 
for the great exercise of meditation, by which true wisdom may be acquir- 
ed The faithful who observe the fwe precepts and the three additional 
counsels, show that faith is living m their hearts and give unmistakeable 
marks of their zeal in the practice of religion They are real Upasakas, or 
laymen, fervently adhering to, and taking refuge in, Budha, the Law and the 
Assembly ; but they cannot take rank among the members of the assembly, 
or Thanga. Practice of, and progress in meditation, ean alone usher an 
Upasaka into the sanctuary of the perfect. 

The rewards destined to the faithful after their death, are exactly pro- 
portionate to their merits and the real worth of their deeds. The seats of 
Nats, placed immediately above the seat of men, but under the sixteen 
seats reserved to the perfect, are opened to the pious Upasaka who mig- 
rates from the seat of probation and trial. The nature of the pleasures en- 
joyed in the Nats' seats, are all referable to the senses. All that can be 
imagined the best fitted for the delectation of the five senses, is accumu- 
lated in those blissful regions, and proffered, with an ever renewed profu- 
sion, to their fortunate inhabitants. The vivid imagination of Asiatics 
has, one would say, exhausted its stores in picturing with an amazing va- 
riety, the riches to be possessed there. It would be of no utility to at- 
tempt to give a compendious narrative of what is met with, in Hu- 
dhistic compositions, respecting those regions. Suffice it for our purpose, 
to say, that the distinction of sexes remains in the Nats' countries. In the 
tw T o lowest seats, connection takes place between the two sexes, but no pro- 
creation ever results from it. In the 3rd seats, the Nats of different sexes 
are fully delected by simple kiss. In the 4th, by the touch of the hand ; in 
the 5th, by merely looking at each other ; and in the 6th, by the mere fact of 
their being in the same place Hereupon we may make two observations. The 
first is. that pleasures therein enjoyed, lose then coarseness, and become more 
refined and more perfect, in proportion as the seatB are more elevated. The 
greater are the merits of the Upasaka in this life, the higher is the seat he 
is destined to occupy, and the more refined are the pleasures and enjoy- 
ments allotted to him. Henee our C^audama having, during the existence 
preceding this la*t one, practised moral virtues of the highest order, mig- 
rated to Toocita, the fourth Beats of Nats. The second observation is, that 
the duration of the enjoyments in the Nats' seats increases in an arithme- 
tical progression, that is to say, th« pleasures of the second seat are lasting 
twice as much as those of the first or lowest seat. Those of the 3rd seat 
are lasting twice as much as those of the second, and so on to the last or 
highest seat. 

In the sermons that the Talapions address to the people for stirring up 
their zeal chiefly in making alm^ to them, they are most fluent and abun- 
dant in the promises of rewards in the Nats' seats, as a powerful induce- 
ment held out to them, for keeping up their zeal to bestow alms. They ad- 
mirably succeed in obtaining their object with m<>.st of their hearers. It 
cannot be denied that those poor deluded followers of Budha, are fully con- 
vinced of all that is narrated to thern by Talapions respecting the Nate' 



influence and the sources of demerits which are man's 
true enemies. He, alone, who is full of merits and wisdom, 
shuns evil doings, puts an end to concupiscence, anger 
and ignorance, arid reaches Neihhan. Budha calling 
Ananda said to him : let us now go to the bank of 
the river Hignarawati 5 in the forest Of Sala trees, be- 
longing to the Malla Princes.- Attended by a crowd of 
Kahans, he went to the bank of the stream. The forest 
was on a tongue of land, encircled on three sides by the 
river. Ananda, said Budha, you see those two lofty trees 
on the skirt of the wood ; go and prepare a resting place 
for me, between those two trees, in such a way that when 
reclining thereupon, my head should be turned- towards 
the north. The couch must be arranged in siich a man- 
ner, that one extremity would be near one tree, and the 
other extremity, close to the opposite tree* Ananda, I 
am much fatigued and desire to rest. Though Budha's 
strength was equal to that of a thousand koudes of black 
elephants, it forsook him almost entirely from the time he 
had eaten the dish of Tsonda's rice and pork. Though the 
distance from the place of Pawa to the forest of Sala 
trees, in the district of Koutheinaron* is but three gawots y 
he was compelled to rest, through that distance, twenty 
five times, and it was by dint of great exertions that he 
reached the place after sunset. Four places, along the 
road from Pawa to Koutheinaron, became subsequently 
celebrated by the resort of many pilgrims, who visited 
them. 

[Remarks of the Burmese Translator. — It has been of^ 
ten asked why Phra allowed his body to experience fa- 
tigue. The reason of his conduct has been to convey in- 
struction to all men, and to make them fully prepared to 
bear pain and sickness. Should any one ask why Budha 
exerted himself so much to go to Neibban in that parti- 
seats. Such is the implicit faith of the mass of the Budhists. One may 
occasionally meet with a few individuals who laugh at those fables, bufc 
they are looked upon, in no better light, than that of rationalists,, or fre^ 
thin-kers, by the orthodox portion of the community, 



296 



LEGEND OF THE BURMESE BlfiDHA. 



cular place, he should be answered that Budha saw three 
reasons for acting in the manner he did. 1st— to preach 
the great Soodathana. (It is the story of a Prince call- 
ed Maha Soudana, who ruled over the country of Kousa- 
w r atti. At the conclusion Budha declares that in that 
great Prince, the law of mutability has acted throughout 
his life, with an irresistible force ; but, as to himself, he 
now delights at being emancipated from its thraldom, and 
he longs to be freed from the prison of his body.) 2nd — 
to instruct Thoubat and lead him to perfection ; 3rd — ■ 
that the disputes that w r ere to arise on account of the di- 
vision and possession of his relics, should be quieted by 
the Pounha Dauna, who would fairly and peaceably effec- 
tuate the partition of those sacred remains.] 

Phra having reached the couch, laid down on his right 
side, with the noble composure and undaunted fearless- 
ness of a lion. 92 The left leg was lying directly on 
the right one ; but in order to avoid pain and the accom- 

92. — The posture assumed by Budha on this last stage of his life has 
supplied the subject of an artistic corn-position t<> the Southern Budhist 
sculptors. A statue representing 1 lira in that reclining position, is to be 
seen in almost every pagoda. Some of these statues are made on truly gi- 
gantic proportions. I have measured one that was forty five feet long. If 
we take such rough works as exhibiting the amount of skill possessed by 
natives in the art of carving, we must confess that art with them, is as yet 
in its infancy. The huge idols I have met with, are never made of wood or 
hewed stones, but they are built up with bricks The artist having made 
in this way, the principal parts of the statue, covers the whole with a thick 
coat of mortar, the softness of which enables him to put, without much 
labor, the finishing hand to his work. Tho^e statues are invariably made 
after a certain pattern belonging to the antiquity, and to an epoch 
when the art was yet in its very infancy : they are, in at! artistic point of 
view, the worst, rudest and coarsest attempts at statuary, 1 have ever seen. 
Gold is. however, profusely lavished on those shapeless and formless works. 
The big idol above referred to, was covered with gold, that is to say, gilt 
from head to feet. 

Idols of smaller dimensions, — those in parti cu'ar representing Budha sit- 
ting in a cross-legged position, in the attitude < f meditation, — are likewise 
Wretched specimens of art. A great many are made of a soft stone, almost 
white, in appearance resembling marble, and capable of receiving a most 
perfect polish. Ab>>ut three miles west of the old and ruined city of Tsa- 
gain, is a p'ace where the manufacturing of marble idols, is carried on to a 
great extent The stone used by the carvers, is brought from a place north 
of Amerapoora, where it is abundant. It is soft, transparent, white and 
sometimes, when polished exhibiting a slightly bluish appearance. The in- 



LEuE_NI3 OF THE BURMESE BUDIIA 



297 



panying trouble, the situation of the two legs was such 
as to prevent the immediate contact of the two ankles 
and knees. The forest of Sala trees lies at the south- 
west of the city of Koutheiiiaron. Should any one wish 
to go to the city from the forest, he must at first go due 
east, and then turn to the north. The place, therefore, 
where Phra stood w T as a tongue of land, surrounded on 
three sides by the river. 

When Budha was reclining on the couch, the two Sala 
trees became suddenly loaded with fragrant blossoms, 
which gently dropped above and all round his person, so 
as almost to cover it. Not only these two trees, but all 
those of that forest, and also these in ten thousand worlds, 
exhibited the same wonderful and graceful appearance. 
All the fruit trees yielded <s>ut of season, the best fruits 
they had ever produced ; their beauty and flavour ex- 
ceeded ail that had ever been seen. The five kinds of 
lilies shot forth from the bosom of the earth, and from 
every plant and tree ; they displayed, to the astonished 
eyes, the most ravishing sight. The mighty mountain of 
Hymawonta which has three thousand youdzanas in ex- 
tent, shone with all the richness of colors of the peacock's 
tail. The Nats, who watched over the two IngienorSala 
trees, showered down without interruption the most frag- 
rant flowers. From the seats of Nats, the flower Mandara- 
wan, which grows on the banks of the lake Mandawaii, 
und glitters like the purest gold, with leaves expanding 
like an umbrella, was show r ered down by the Nats, toge- 
ther with powder of sandal wood and other odoriferous 
plants. The Nagas and Galongs, joining the Nats, 
brought from their respective seats, all kinds of flowers 
and perfumes which they let drop like dew, over and 
about Budha's sacred person. Phra seeing the wonder- 
ful display performed by men, Nats, Nagas and Galongs* 
to do him honor, and hearing the sweet accents of Nats' 

strmnents used by the artists are simple and few. Were it not for the cus* 
torn which obliges them to follow always the same patterns, the Burmese 
workmen would much improve in that branch of the fine arts. 

.39 " . . ' * • , ; -X • 



298 



II6HND OF TEtE BURMB*! BUDHA, 



voices, singing his praises, called Ananda and said to him : 
you witness all that display 93 y/hich is intended to do me 



93. — If Budha has ever deserved the surname of sage, it is assuredly on 
this occasion that he has entitled himself to such an honorable distinction. 
All nature has reversed its course on his account ; wonders of the most ex- 
traordinary character have loudly proclaimed his supereminent excellen- 
cies : the most exalted beings have united their voices in extolling his tran- 
seendant merits, and showing their unbounded respect for his person ; all 
that could dazzle the eye, please the ear and flatter the heait, had besn dis- 
played on an unparalleled scale, for doing honor to him who was about to 
leave this terrestrial abode. Budha, however,, solemnly declares, and un- 
hesitatingly says to Ananda, that such a display is infinitely below his- 
merits and perfections, and can bear no comparison with his fathomless 
wisdom and boundless knowledge or truth. Such things, in his opiniou, 
are mere externals, quite destitute of substantial worth ; they confer no 
real honor to him. They, adds he. who truly do honor to me, are those who 
practice all that is enjoined by the most excellent law : nothing short of 
the observance of the law can please me ; the practice of the virtues iead- 
ing to perfection, give alone the right to be called my disciple. My reli- 
gion can rest firmly, but on such solid foundation. 

These expressions make every reader understand that, in Budha's opi- 
nion, religion is not a mere theory, teaching tine moral precepts, destined 
to excite a vain admiration in the mind, or elicit useless applauses ; but it is 
a moral and practical system, making man acquainted with the duties he 
has to perform in order to shun vice and practice virtue. Nothing can be 
more explicit and positive than the notions he entertains of religion. They 
are worthy of the founder of a religious system, now believed and admitted, 
with more or less considerable variety, by nearly one fourth, or at 
lea^t, one fifth of the great human family. It must be admitted thai the 
high religious sense entertained by Budha, and comiminicated, in nil its pu- 
rity, to his immediate disciples, has almost vanished away, in all Budhist 
countries With the people, religion consists in certain exterior obser- 
vances, such as giving alms to the Talapoins, building pagodas, and mak- 
ing offerings during the three months especially consecrated to religious 
duties. The influence of religious teachers, owing to ignorance and want 
of zeal, may be thought by many, to be almost null, and scarcely felt by the 
masses of nomiual Budhists. Two causes, however, seem to be the genera- 
tors and supporters of the religious sentiment that influences the people,, 
education, and the political institutions. The male portion of the commu- 
nity is brought up in the monasteries, by the Phongies. All the books 
that are put into their hands, and most of those that they subsequently 
read, are treatises on religious subjects. This system keeps up, in a won- 
derful manner, the knowledge of religion which exercises a great control over 
the actions of individuals, and regulates their conduct But, besides, the 
religious element almost predominates in the body of the civil laws ; it 
acts indirectly upon the people and must be allowed a great share of in- 
fluence in all that regards their morals. It is, therefore, to political insti- 
tutions that Budhism owes much for the continuation of its existence in 
the»e regions. Were it deprived of such a powerful support, there is every 
reason to believe that it could not perhaps retain long its hold over the 
masses, when regularly and extensively attacked by the followers of another 



LISESD OF THE BURME&X BUDITA. 



290 



honor ; it is not as yet worthy of me who possess the know- 
ledge of the most sublime law. No one can be my true 
follower, or accomplish the commands of the law, by 
such a vain and outward homage. Every Eahan or Ra« 
haness, every believer, man or woman, who practises the 
excellent works leading to perfect happiness ; these are 
the persons that render me a true homage, and present 
to me a most agreeable offering. The observance of the 
law alone entitles to the right of belonging to my reli- 
gion. Ever remember this, O Ananda, and let every be- 
liever in my religion act up to it. 

Why did Budha, on this last occasion, lay little stress 
on the offerings that were made, whilst on former occa- 
sions he had much extolled the innumerable merits to be 
derived from the making of offerings % The reason of his 
conduct was to give every one to understand, that religion 
could not subsist, unless by the practice of all the duties 
it commands, and that it would soon disappear, were it 
supported only by almsdeeds, offerings and other out- 
ward ceremonies. Almsdeeds are productive of great re- 
wards ; but the practice of virtue alone, secures to religion 
a prolonged existence. 

At that time an illustrious Rahaness, named Oupalawa- 
na * at a single word from Budha, lowered her fan and 

system. But the first cause is, by far the weightier And the most influen- 
tial. 

* In the first edition of this work, the writer had made an error, in sup- 
posing Qupalawana to have been a male Religious. Another palm leaf 
manuscript that he has consulted, leaves no doubt upon her real character. 
She was, among the female body of Religious, the disciple of the left, -and 
, Kern a, who had been for many years, the first wife of King Pimpathara, 
was the disciple of the right. Oupalawana belonged to a distinguished family 
of Kapilapet. The female portion of the Thanga or Assembly, was consti- 
tuted after the mode of the Rahans. Thariputra and Maukalan were res- 
pectively the disciples of the right and of the left. One of the duties of the 
Rahaness of the left, was to fan Budha on certain occasions, and reuder to him. 
such services, as were compatible with her sex. The order of Nuns in. Bur 
mah, in our days, has fallen very low. Instead of the yellow color, they 
have adopted the white one for their dress, which, in other respects, resena 
bles that of the Phongies. Their head is shaved. They are to be seen in 
the neighborhood of Pagodas, and in the streets, going about to beg the food 
...required for their maintenance. The only largo convent of those Nuns which. 1. 



300 LEGEND OF THE KsBMESE BUDH^ 

went to sit at a certain distance. Ananda, who had seen 
this Hahaness attending assiduously on Budha' s person, 
during more than twenty seasons, was surprised at seeing 
that, without any apparent reason, she had heen desired 
on that occasion, to withdraw to a distance, Phra, read- 
ing in the soul of Ananda his innermost thoughts, said to 
him : Ananda, I am not displeased with Oupalawana, but 
her body being of a very large size, it prevents the my - 
riads of Nats, that have come from 10,000 worlds, to see 
and contemplate me on this supreme moment. The Nats- 
can see through the bodies of the generality of men, but 
this power falls short, with persons much advanced in 
merits. I therefore, desired her to remove a. little far. 
that the Nats might not be angry at not seeing my per- 
son. 

Ananda put a great many questions to Budha, which 
are related at full length in the Parinibana Thoots. 

He asked him among other topics, how the Kalians 
were to behave when women should resort to their mo- 
nasteries. 91 Ananda, answered Budha, a Rahan desirous- 
have ever met, is one on the right bank of the Irawady* about five miles 
north of Tsagain . It contains about forty or fifty inmate*. Some of them 
belong to good families, and reside in the house for a few years, after which 
they return into their home. That hou.se is under the special protection of 
the King, "who supplies the Nmrs with all the necessaries of life. In the valley 
Of Tavoy, a small convent also has been pointed out to the writer. It was si- 
tuated on a beautiful spot, west of the river. When he went to see it, Uo 
was surprised to meet with two or three old women, habited in the canoni- 
cal dress, who appeared to be wretchedly poor and slovenly in their dress: 
The house was in every respect in keeping with the exterior appearance of 
the tennants, The Nuns do absolutely no work, except in certain localities 
where, they try to do away with a portion of their time, in clearing the 
weeds which grow so luxuriantly in the enclosure of some famous Pagoda. 
They have no schools to teach girls, the rudiments of reading and writing. 
They are, on this head, greatly behind the Budhist monks who have assum- 
fed upon themselves the great and important task of teaching boys in the 
towns and villages. 

94 — The founder of Bndhism shows himself on this particular subject a 
Consummate moralist. He who can have spoken as he did on this truly 
delicate point, must have been deeply versed in the knowledge of human: 
nature, and thoroughly acquainted with its frailties and weaknesses. .Bu- 
dha desired to maintain the members of the assembly in a state of spotless 
purity. To attain that desirable object, he thinks of raising the strongest 
barrier against the wildest passion of the heart. No virtue, in his opinion , 



LEGEND OF THE BLlttfES^ BUDHA. 



to free himself from the sting of concupiscence and keep 
his heart firm and steady, ought to have his door shut. 

can withstand the incessant assaults directed against it, by a daily and fa- 
miliar intercourse with persons of another sex. He would have, if possible, 
the inmate of a ceil in a monastery, out of the reach of temptation itself ; 
he knows that the best tactics against such an enemy, do not consist in 
boldly meeting the adversary, but rather in carefully avoiding encounter 
with him, manccuveringin such a way as to keep far from it. Hence idle con- 
versations with female visitors, are not only frobidden in a most positive 
manner, but the very sight of women is to be, if possible, avoided. When duty 
.shall oblige a Hecluse to come face to face with the enemy, it is his boun- 
den obligation to keep at as great a distance from female visitors as practi- 
cable The subject of the conversation ought to be of a purely "religious 
character ; some portions of the law may be expounded ; doubts of con- 
science may be proposed, and a solution given to them, &c , &c. On such. 
Occasions, the spiritual adviser is never to be left alone, but he must be 
surrounded by some of his brethren or disciples, at all times very numerous 
in the monasteries. 

It is not without interest to place oneself in the centre of the Budhistic 
system, and examine therefrom, the motives that have induced Budha' to 
enjoin celibacy on all the members of the Assembly, and enforce it with the 
utmost rigor, by all the means that the profoundest moralist could devise. 

The philosophy of Budhism has for its primary object to lead man into 
the way of freeing himself from the influence produced upon the soul by 
exterior objects, through the medium or channel of the senses. That in- 
fluence sets in motion the various passions which darken the intellect and 
trouble the heart, opposing an insuperable barrier to the acquirement and 
intuition of truth, and to the progress towards the state of quiescence, so 
ardently coveted and longed for, by every true Budhi«t. No one is ripe for 
the state of Neibban, as long as he retains affection for things without .self. 
The last and greatest effort of wisdom, is the emancipation of self, from 
every possible influence created and produced by objects or things distinct 
from self. Concupiscence, as the meaning of the word implies, is that dis- 
position of the soul to search after, lon^ for, and cleave to, things placed 
without self. Such a disposition is diametrically opposed to the perfect 
independence aimed at, by a perfect Budhist, and leads to results the very 
reverse of those to be arrived at : it retains man in the vortex of never end- 
ing existences, and precludes him from the possibility of ever reaching the 
state of Neibban. Concupiscence, taken in a more restricted and limited 
meaning, signifying the propensity to the indulgence of sensual pleasures, 
by the union of sexes, must ever prove the greatest obstacle in the way lead- 
ing to perfection, inasmuch as it fosters in men the strongest affection to 
external objects. 

Budha is great, in his own opinion, because he has conquered all passions, 
not by curbing them under the yoke of reason, but by rooting them out of 
his very being. When he wished to become an ascetic, he practised, at first, 
self renouncing, not merely by giving up riches, palaces, dignities and ho- 
nors, but chiefly and principally by denying to himself and forever, the en- 
joyment of sensual pleasures. A firm and unshaken resolution of parting 
forever with his wife, concubines, and living in a perpetual celibacy, was 
considered as a preliminary aud essential step for entering upon the course 
of life of a sincere searcher after truth and perfection. During the six year* 



302 



L1GEKD OF THE BCRMES1 BUDHA. 



and never look at the women coming to the monastery 
or standing at the entrance ; because, through the eyes, 
concupiscence finds its way into the heart and shakes its 
firmest purposes. But, replied Ananda, what is to be 
done when they come oyer to bring food to the inmates 
of the monastery \ Ananda, said Budha, in such a case, 
no conversation is to take place with them. Much safer 
and better it would be, to hold conversation with a man, 
who, sword in hand, would threaten to cut off our head, 

he spent in solitude, he laboured with unremitting zeal for securing, to the 
spiritual principle, an undisputed control over the material one, by stifling 
the vehemence and ardour of his passions. His austerities and mortifica- 
tions during that long period had no other object but that of weakening at 
first, and finally destroying passions, and, in particular, concupiscence. 
When he is praised in the writings, he is much extolled for having come 
out from the net of passions. His victory oyer concupiscence is repeatedly 
alluded to, as the greatest of all achievements. The master, therefore, hav- 
ing laid such stress on this favorite and important n axim, could not but 
preach and enjoin it, to all his future imitators and disciples. The earliest 
records of Budhism bear testimony to the paramount impor*ance attached 
to the practice of chastity. It has ever been considered as an essential re- 
quirement in all those that have desired to follow the footsteps of Budha, 
.And imitate his mode of life. No qualification, ever so great and shining, 
could be admitted as substitute for chastity. Science, talent, zeal and fer- 
vor could never entitle an individual to the distinction of member of the as- 
sembly of the perfect, without having previously given up the gratification 
of sensual pleasures. Independently of what is found written on this sub- 
ject in the Wini, or book of discipline, the opinion of the Budhist public, 
is, on this subject, positive, universal and absolute. He who leaves the 
(condition of layman, to become a religious, must live in a state of perfect 
continence. An infraction of the regulations, on this point, is looked upon 
with horror and indignation by the people at large. The guilty individual 
is inexorably expelled from the religious house, after having been previous- 
ly stripped of his religious dress, and subjected to an humiliating degrada- 
-lion in the presence of the assembled members of the community. Nothing 
Jihort of such a severe treatment could satisfy a public so deeply hurt aud 
offended in their religious feelings. How is it that the practice of perfect 
continence is not merely a desideratum in an individual consecrated to re- 
ligion, but an absolutely required qualification, which can never be equiva- 
lently supplied by any other moral or scientific attainment 1 How is it that 
.such a notion is universally adhered to, by nations noted for the undoubted 
laxity of their morals ? Can a notion so generally believed, and so tena- 
ciously retained, in spite of its direct opposition to the wildest and the 
dearest passion of the heart, be ever called a prejudice 1 Is it possible to 
trace its connection with some of the noblest feelings of our nature and the 
jnost refined ideas of our mind ? To a superficial and biased observer, many 
things appear contradictory and irreconcilable, which a serious, acute and 
■dispassionate inquirer after truth, readily comprehends, easily connects and 
.accounts for, and satisfactorily conciliates one with .the other. 



LIGEHD OF THE BURMESE BUDHA. 



303 



or with a female Biloo, ready to devour us, the moment 
we open the mouth to speak. By conversing with wo- 
men, one becomes acquainted with them ; acquaintance 
begets familiarity, kindles passion, leads to the loss of 
virtue and precipitates into the four states of punish- 
ment. It is, therefore, most prudent not to have any 
conversation with them. What is to be done, O Budha, 
in cases when women come to the monastery to hear re- 
ligious instructions, to expose their doubts, to seek for 
spiritual advice, to learn the practice of religious duties, 
and render becomingly certain services to the Rahans X 
Should a Rahan be silent on such occasions, they will ri- 
dicule him, and say : this Rahan forsooth, is deaf, or too 
well fed : he, therefore, cannot speak. Ananda, replied 
Budha, when, on such occasion, a Rahan is obliged to 
speak, let him consider as mothers, those who are old 
enough to be his mothers ; as elder sisters, those who ap- 
pear a little older than he ; as younger sisters or chil- 
dren, those that are younger than he. Never, O Ananda, 
forget these instructions. 

Ananda inquired from Budha what ceremonies were 
to be performed on his mortal remains, after his demise. 
Ananda, replied Budha, do not be much concerned about 
what shall remain of me after my Neibban : but be ra- 
ther earnest to practice the works that lead to perfection. 
Be not over solicitous concerning the affairs of this life, 
where the principle of change is ever entire ; put on 
those inward dispositions, which will enable you to reach 
the undisturbed rest of Neibban. There are many among 
the Princes, Rich men and Pounhas, who are well dis- 
posed towards me, and who will gladly perform all the 
usual ceremonies, on my remains. They will, replied 
Ananda, no doubt come to me, and ask advice as to the 
most suitable mode of arranging every thing in a becom- 
ing manner. Ananda, answered Budha, here are the 
funeral ceremonies performed after the death of a Tsekia- 
waday King. When such a monarch is dead, they wrap 
his body with a new fine cloth of Kathicaritz, surround it 



LEGEND OF THE BURMESE BUDHA. 



with a thick layer of the whitest cotton, wrap it again 
with a second cloth of the same country, place over it 
another layer of cotton, and repeat the same process hve 
hundred times. The body thus prepared, is deposited in an 
open coffin, gilt outside, and rubbed inside with fragrant 
oil. Another coffin also gilt, is turned over it as a cover- 
ing. The pile is made of sandal and other odoriferous 
woods ; flowers, perfumes, and scented water are pro- 
fusely spread over it. The coffin having been placed on 
the pile, fire is set to it. Similar ceremonies shall be 
performed on my body after my death. On the spot 
where four roads meet, a dzedi is to be erected. Who- 
ever shall come to that place, and make offerings of 
ffags, umbrellas, flowers and perfumes, shall thereby per- 
form an act of religion, and give a token of his respect 
and affection for my person. 95 He shall gain many me- 
rits, among others a complete exemption from all trou- 
bles and disquietudes during a long period. Ananda, 
four sorts of persons are deserving of the honor of hav- 
ing dzedis erected after their death. 1, the Budha who 



. 95V-~-It is curious to investigate the origin and the real nature of the 
worship and honor paid by Uudhists to Gaiulaina. to his relics, to his sta- 
tues, as well as to n onunients erected for enshrining and sheltering those ob- 
jects of devotion. The attempt at elucidating this point is beset with djf- 
licuHies. The more we attentively reflect on the inward operations of the 
4o\ii, in all that relates to religion, the more we tind ourselves puzzled, aud 
Ikestitatlng in qualifying and selecting the appellation most befitting 
them. 

Ail the simple terms of our language intended to express all sorts of acts 
of worship and adoration paid to objects partaking of a religious nature, 
are inadequate to represent to us, by sounds, the nature of the inward 
workings of the soul, when she carries on a pious intercourse with the ob- 
ject of licr devotion. The terms that are used, merely express to us, the 
exterior acts of worship, as manifested by peculiar attitudes of the body, 
which vary according to the habits and customs of various nations, or by 
singing, making offerings or other visible signs. They may be, in 
fact, they are, used with equal titness, all over the world, by the worshipers 
of the true God, as well as by the adorers of idols. The difference between 
the true and false worship does not consist, therefore, in the externals, nor 
m the ceremonies or exterior signs that make impression on the ear and 
the eye, but it is to be found in reality, in the objects that the adorers have 
m view. Here lays the essential difference between the true and fake jivoiv 
sJjip. 



0£ THE BURMESE BIDHi 



£G3 



possesses the infinite science ; 2, a semi-Budha ; 3, a 
Kahauda ; 4, the Tsekiawaday King. He who builds a 

This being premised, we have naturally to ask : what is Gaudama, the 
great and j riuoipal object of worship to all Uudhists ? Gaudama, in their 
opinion, a inere man, that has attained by the practice of virtue, and 
|>ianci[ ^aify by his .almost infinite science, the highest point of perfection a 
being can ever reach. The first qualification entitles him to the unbound- 
ed admiration of .his followers: it inspires tlrem with expressions the best 
calcinated to eulogize him, and represent him vis the first and greatest of 
all beings. Again. Gaudama is represented to them, full of benevolence 
nw\ compassion for all beings, whom he earnestly wishes to deliver from 
their miseries, and help them to obtain that state in which they come for 
ever to a perfect rest from all trans migrations, or to what they emphatical- 
ly call the deliverance. The second qualification its couch insisted upon by 
Budhists, and from it, originate those feelings of love, tender affection for 
hini Who has labored so much for enlightening all beings, and showing to 
them the cay that leads to the deliverance. Uudhists on this subject are 
very eloquent. The writer has often admired many fine thoughts, and 
truly beautiful expressions, met in some writings devoted to the praises of 
Bud ha. 

It may be asked whether the followers of Gaudama, in the worship they 
|>ay the author <»f their religion, expect any aid or assistance from him. 
The answer is an easy one, Gaudama to then, is no mere, His interfer- 
ence with the affaira of this world or of his religion, has absolutely ceased 
with his existence. He sees no one ; he hears no prayer ; he can afford no 
help neither here 014 earth, nor in. any other state of existence. In fact, to 
Ithe Bud lusts there is no providence, and consequently, there can be no 
real prayer, none of the feelings that constitute its essence. All the wor- 
ship of Gaudama may be summed up in a few words : lie is admired as the 
greatest, wisest ami most benevolent of ■&& beings ; he is praised, eulogized 
as much as language can express ; he is the objec t of a tender affection, for 
the? good that he has done. No idea whatever of a supreme being is to be 
met within the genuine worship paid to Gaudama, by his most enthusiastic 
adherents. It cannot be denied that in practice Uudhists of these parts 
betray oft n, without perceiving it, that they have some vague idea about a 
supreme being, who has a con trading power in the affairs of this world and 
the destiny of man. Bat such an idea does not come from their religious 
creed ; it is the offspring of that innate sentiment adherent to our nature, 
as is maintained b\ some philosophers; or it is a remnant of a primitive 
tradition, which error has never been able entirely to obliterate, as asserted 
by others. 

The worship paid to Budha. does not extend further than it has been 
above stated, since it is always placed on a footing of equality with the one 
due to the law and to the assembly. These three precious things are al- 
ways eniTTnemted together ; no distinction is made between them ; they are 
equ&ily entitled to the veneration of all believers. 

Let us come now to the veneration offered to the statues and relics of 
Gaudama a::d to the religious monuments, called dzedis. In the foregoing 
pages we have seen fiudha giving to two brothers, who had requested him 
to supply them with some object of worship, eight hairs of his head. After 
his death, and the combustion of his body, the remaining bones or parts of 
bones, even the very ashes and charcoals were pi ouslv coveted with Aft 



306 



LEGEND OF THE BUUMESE BUDILL 



dzedi in honor of Buclha, shall, after his death, migrate- tcr 
a place of rest in the seats of Nats, To him that shall 

eagerness, that indicated the high value people set on these articles 1 . Ac- 
cording to several Budhist authors, Gaudama previous to his death inti- 
mated to his disciples that his religion was to last five thousand years ; 
that, as he would be no longer among his believers, in a visible manner, he 
wished that they would keep up his statues, as his representatives, and pay 
to them the same honor they would pay to his own person, Belying upon 
this positive injunction, the Budhist looks on the statues of Budha, as ob- 
jects destined to remind him of Budha r r they are the visible mementos of 
him who is infinitely dear to his affections ; they put him, by their variety 
of shapes, and form, in rememberance of the principal events connected with 
hi» existence. The Princes that have been most remarkable for their reli- 
gious zeal and piety, such as Adzatathat and Athoka, were anxious to mul- 
tiply the statues of Budha, and the religious monuments, to nourish into 
the soul of all the faithful, as says our Burmese author, a feeling of tender 
affection, of lovely disposition for the person of Budha and his holy religion. 
The relics being articles that have been most intimately connected with 
Budha's person, they a/re designed to act on the religious feeling of the peo- 
ple,evens more powerfully than the statues. They are treasured up with the 
greatest care, worshipped with the profound est respect, looked npon with a. 
most affectionate regard. 3£o earthly treasure can be compared with themv 
As Budha's sacred person is more valuable in their eyes, than the whole 
world, his relic - partake of that invaluable estimation. It becomes evident 
that the statues and relics are so much valued, esteemed and worshipped, 
because of the intimate connection they have with the person of Budha, and 
the great help they afford in keeping alive a religious spirit and a tender af- 
fection for him. 

In the worship of statues and relics, superstition has had its share too, in 
giving an undue extension and development to the religious sentiment. 
This developement has brought into existence the belief in prodigies and 
miracles worked by the virtue of the relics. This popular error has always 
found a powerful support among the ignorant masses ; it has been much 
propagated by that inordinate and irrational tendency towards all that is 
new and extraordinary. Man wants but a pretext, even a very futile one, to 
give credit to the most incredible occurrences, when they have a reference 
to a deeply cherished, and, as it-were-,, favorite object. But in no way do we 
find genuine Budhism countenancing such spiritual eccentricities or extra- 
vagancies, which have their origin in ignorance and an inordinate fondness 
of the marvelous. 

The articles of worship offered to, or placed before, the statues of Budha 
and the shrines supposed to contain some of his relics, are few and remark- 
able for their simplicity. They consist in flowers arranged in fine bouquets, 
in flags and streamers made of cloth, sometimes of paper, and cut into a 
great variety of figures, with considerable taste and skill. There are to be 
seen also small wax candles, little earthen lamps, and sometimes incense 
and scented wood, which are consumed in large burners, placed on pedestals 
made of masonry. The worshippers are generally in a squatting position, 
the back resting on the heels, the body slightly bending forward, the joined 
hands raised to the forehead. Ordinarily a string of flowers, or little bits of 
wood, adorned with a small paper flag, are held on these occasions. On the 
tfays of worship, particularly during the three months of lent, the crowd of 



LEGEND OF THE BURMESE BUDHA. 



build a dzedi in honor of a semi-Budha, an interior re- 
ward shall be awarded in a lower seat of Nats, and a si- 
milar reward shall be enjoyed by those who erect dzedis 
in honor of Rahandas and Tsekiawaday Kings. It may 
be asked why the honor of a dzedi is conferred on a King 
who lives in the world, enjoys its pleasures, &c, whilst 
it is denied to a Rahan, who has renounced the world and 
practised the excellent works. Formerly, in Ceylon, the 
dzedis erected in honor of deceased Kalians, became so 
numerous, that they threatened to cover the superficies of 
the whole country. It was then resolved that none 
should be built for Rahans. though it is acknowledged 
that they deserve such distinction. The same reason 
does not exist for a Tsekiawaday King who is alone and 
appears in that world at but distant intervals. But all 
the Rahans that are full of merits, are deserving, after 
their demise, of all honors except that of a dzedL 

When Budha had finished his instruction, Ananda 
thought within himself: Phra, the most excellent among 
all beings, has just taught me how to honor dzedis and 
other religious monunents raised to the glory of religion ; 
he has pointed out to me the source of- merits : he has 
indicated to me the sure way to deal with women, when 
they resort to our monasteries, for the purpose of 
hearing the preaching of the law and finally he has 
declared that there were but four sorts of persons de- 
people of all age, sex and conditions, resoriiiag to the most venerated pagoda 
of the place, is truly extraordinary. Men and women of a certain age, have 
in their hands, a string of beads, agon which they repeat the formula A.nei- 
tsa, Duka, Anatta, or some ether. 

Since the Budhist knows that his Bmtiha is no more, and therefore, can 
afford him no assistance whatever, that there is no virtue inherent in his 
relics or images, in fact, that there is no Providence, it is difficult to account 
lor the zeal that he often displays, in honoring the great founder of his re- 
ligion and all that has a reference to him. To account, satisfactorily for 
such a moral phenomenon, we must bear in mind the belief that he has m 
the intrinsic worth of the devotional practices he performs. Those worUs 
are good per se ; they give rise, power and energy to the law of merits, or 
to the good influence which will procure to him abundant rewards in future 
existences, and gradually lead him to the harbor of deliverance, the object 
of his most ardent wishes. That hope is, as it were, the great feeder of his 
devotion. 



308 LEGEND OF THE BURMESE B I Dil i. 

serving of the honor of a dzedi, after their death. From 
the tenor of these instructions, I know with certainty 
that, on this very day, Budha is to enter the state of 
Neibban. Unwilling to show his profound affiction 
ill the presence of his illustrious master, he retired 
into the hall of the Malla Princes, close by, and leaning 
on the door bolt, he wept bitterly and said : Alas ! the 
most excellent Budha soon shall be no more. By what 
means shall I obtain the three last degrees of perfection ? 
Who shall be my teacher ? To whom shall I henceforth 
bring water in the morning, to wash the face ? Whose 
feet shall I have to wipe dry I For whom shall I prepare 
the place for sitting, and the couch for sleeping ? Whose 
Patta and Tsiwaran shall I have to hold ready, and to 
whom shall I render the ordinary services ? In the midst 
of sobs and wailings, he was giving vent to his deep afflic- 
tion. 

It was not long, ere Budha not observing the faithful 
Ananda among the Kahans said : My dear Bahans, where is 
Ananda] Havingbeen informed of all that was taking place, 
he desired a Bahan to go and call Ananda. The message 
having been conveyed rapidly to Ananda, he hastened to 
come back into the presence of Budha, whom he saluted as 
Usual, and then took his seat. Budha addressing Mm, 
said : O Ananda, your tears and lamentations are to no 
purpose ; do not give yourself up to disquietude ; cease 
to shed tears. Have I not previously said to you that dis- 
tance or death must separate us from the dearest objects ? 
In the body there is a principle which causes its exis- 
tence and its preservation as long as the opposite princi- 
ple of destruction does not prevail. It is true you have 
ministered unto me, for many years, with all your 
strength and the most perfect devotedness, But you 
shall reap the reward due for so many good offices. Ap- 
ply yourself to the exercise of Kamatan, and soon you 
shall be freed from the world of passions, and the in- 
fluence of mutability. 

Addressing then, with a gentle voice, all the Bahans pre- 



LEGEND OF THE BURMESE BUDHA. 



sent, Budha began to praise Ananda, saying : Beloved 
Kalians, Ananda 96 has been dining many years ray faith- 

96 — On a former occasion Budha had raised his voice to bestow praises 
on the memory of the great Tharipirtra, whose relics he was holding on the 
palm of one of his hands, in the presence of the assembled Rahans. Now, a 
short time before he yields up the ghost, he summons all his strength, ami 
at great length, passes the highest encomium on his amiable and ever de- 
roted attendant, the truly kind hearted Ananda. These are the only two 
instances mentioned in this compilation, when Budha has condescended to 
eulogize the great vhtues and eminent merits of two disciples. In Thari- 
putra, Budha extolled the transcendant mental attainments, the heroic 
achievements in the practice of virtu- 3 , the fervor and zeal for the propaga- 
tion of religion, which had ever distinguished the illustrious friend of Mau- 
kalan. In Amnda the searching and ketm eye of Budha discovered excel- 
lencies of a less shining and bright hue, but in point of sterling worth, se- 
cond to none. Ananda is a matchless pattern of gentleness, amiability, de- 
votedness and placid religious zeal. He loves all his brethren, and he is, in 
jeturn, beloved by them all. His superior goodness of heart and placidity 
of temper secure to him an almost undisputed precedence over the other 
members of the assembly. Tearing the veil that conceals futurity from our 
eager regards, Budha foretells the future conquests to be made by the mild 
and persuasive eloquence of his ever dearly beloved disciple. The far spread 
fame of Ananda shall, in days to come, attract crowds of visitors, eager to 
see and hear him. The sight of his graceful, and lovely appearance, shall 
rivet on his person, the attention and affection of all. Enraptured at the 
flow of this tender, touching and heart moving eloquence, visitors shall 
eagerly listen to him ; they will experience sadness only when his silence 
shall deprive them of that food, their mind and heart were feasting on. 

The eulogium of Ananda by Budha is unquestionably one of the finest 
passages of the Legend. Divested of its original beauties, by having passed 
through several translations, it retains, however, something th-t charms 
and pleases. The reader is involuntarily reminded of similar specimens, 
found here and there, in the earliest records of antiquity. 

In the Instructions that Ananda is to give to laymen, it is somewhat cu- 
rious to see Budha distinctly stating that Ananda will exhort the people to 
make offerings both to Rahans and to Pounhas, that is to say, to the mem- 
bers of the Assembly, and to the Brahmins. I'rom this passage, it becomes 
evident, that in the days of our Budha, the two sects that were subsequent- 
ly to struggle, during many ages for superiority over the Indian Peninsula, 
subsisted free from inimical feelings towards each other. It might be said 
that no Hue of seperation kept them apart, indicating or pointing out their 
respective limits. The wide gap that was, during succeeding centuries, to 
intervene between those two great religious sects, was, not perceptibly felt. 
The levelling results of Budhism had not yet awakened the susceptibilities 
of the proud Brahmins. Budhists and Brahminists lived on friendly terms 
and looked upon each other as brethren. The discrepancies in the respec- 
tive creeds, were regarded with indifference, as involving only philosophical 
subtleties, well suited to afford occupation to ideologists, and give to disputants 
the opportunity of displaying their abilities in arguing, reasoning and defin- 
ing. It is not easy to determine whether the conduct of Budha was regu- 
lated by a well calculated policy, intended to calm the suspicious scruples 
of his opponcnts ; or whether he was actuated: by plain and straightforward 



310 



LEGEND OF THE BURMESE BUDHA. 



ful and devoted attendant. He has served him who is 
worthy to receive all offerings, and is, moreover, ac- 
quainted with all the laws of the physical and moral 
world. Ananda is a true sage ; he is well versed in all 
that relates to my person ; he can show to the male Ra- 
hans and female Rahans, as well as to the crowds, the 
time, the moment and the place to approach my person, 
and pay the honors due to me. Ananda is graceful and 
full of amiability amidst all other Rahans. He has heard 
and seen much ; he shines in the midst of the Assembly. 
Kalians will come from a distance on hearing all that is 
said of his graces, to see and admire him ; and all will 
agree in saying that what they observe, surpasses all that 
they had heard. Ananda will make enquiries regarding 
their health ; they, on hearing his words, will be filled 
with joy. He will then keep silent, and they will retire 
with an increased desire to listen to him. He will say 
to the female Rahans that will come to see him : Sisters, 
observe the eight precepts. On hearing Ananda, they 
will be exceedingly glad. He will then remain silent, 
and his silence will grieve them. The laymen and lay- 
women, on hearing all that is said of Ananda, shall come 
to contemplate him. He will say to them : Adhere to 
the three precious things ; observe the five great com- 
mands ; keep the four days of worship of each month ; 
pay honor and respect to your father and mother ; feed 
the Rahans and Pounhas that observe strictly the law. 
They will all be delighted at hearing his instructions. 
His silence will leave them earnestly wishing to hear 
something else from him. Beloved Rahans, Ananda 
much resembles a Tsekiawaday King. Like him, he is 
exceedingly beautiful, amiable and lovely: He can fly 
through the air : He can teach the people, and justly ad- 
minister the law. 

When Budha had finished his discourse, Ananda said : 

principles. It is probable that, at that time, many Brahmins followed a 
mode of life, almost similar to that of the disciples of Budha ; they were, 
therefore, entitled to the same honors and support. 



LEGEND OF TKfE BURMESE BUDHA. 



31! 



illustrious Budha, it is not becoming your dignity, that 
you should go to Neibban near such a small city, and in 
a place almost surrounded by forests. W e are in the 
neighborhood of the great countries of Tsampa, Thawat- 
tie, Thakila and Baranathee. The Kings, Pounhas, No- 
blemen and people of those countries, are full of love and 
reverence for your person. They could render greater 
honors to your mortal remains. Ananda, replied Budha, 
do not call the country of Koutheinaron, a small 
country. I have on former occasions often been to this 
place and extolled its riches and crowded population. 
This is the place where it is most becoming I should en- 
ter into the state of Neibban. Go now to the city, and 
inform the Malla Princes that, to-morrow morning, at the 
break of the day, the most excellent Budha shall go to 
Neibban. Let them have not to complain, hereafter, that 
they have not received a timely information of this event, 
nor say that they had not had a last opportunity to come 
and see me. Ananda, putting on his dress and carrying 
his patta, went alone to the city. At that moment the 
Princes were assembled in the hall to deliberate upon 
some important affair. As soon as the message was de- 
livered, the Princes, with their wives, their sons and 
daughters began to cry aloud : Alas ! the most excellent Bu- 
dha is too soon going to Neibban. Some appeared with 
dishevelled hair ; some lifted their hands to their fore- 
heads ; some crying out, and wailing, threw themselves on 
the ground, rolling and tossing about, as persons whose 
hands and feet had been cut off. They all set out in 
haste, with Ananda at their head, towards the place 
where Budha was lying on his couch. All of them were 
admitted into the presence of Budha and paid their res- 
pects to him. 

In the city of Koutheinaron lived a certain personage 
holding heretical opinions. 97 His name was Thoubat, a 

97. — Budha had so much at heart the conversion of the heretic Thoubat, 
that the earnest desire of performing this great and meritorious action, was 
one of the three motives that induced him to select the comparatively iii- 



Legend of the Burmese budha. 



Pounlia of the Oudeitsa race, who wore a white dress. 
His mind, hitherto uncertain and unfixed, hesitated be- 

significant city of Koutheinaron, for the last stage of his existence. 
Particulars regarding that personage would prove interesting, because he is 
the last convert Budha made. From what has been alluded to, in some 
Hudhistic writings, regarding Th ilbat, it is certain that he was of 
the caste of Pounhas or brahmins. He had studied in some of the numer- 
ous schools of philosophy, at that time so common in India. F-om his 
way of addressing Budha, there is no doubt but he was acquainted witli 
the principal theories, upheld by the most renowned masters in those days. 
It is related of Thouba r ., that during former existences, he was tilling a field 
with one of his brothers, when sarne Rahans happened to pass by. His 
brother gave abundant alms to the holy personages, whilst Thoubat showed 
less liberal dispositions. When, then, Budha appeared, the law was announ- 
ced to the generous donor and in company with eighteen Koudes of Brah- 
tnas. he obtained the state of Thautapau. The rather parsimonious Thou- 
bat obtained the favor of conversion at the eleventh hour. He must have, 
however, subsequently atoned for this offence, as his dispositions seem to 
have been of the highest order, when he came into Budha's presence. In a 
few hours he had gone over the four ways leading to perfection, and had be- 
come a Kahanda. 

In the days of Budha, the philosophical schools of India seen! to have 
had six eminent teachers, whose doctrines exhibited on some points a con- 
siderable variance. Heading a book of religious controversy between a 
Christian aim a Budhist, composed more than a hundred years ago. by a 
Catholic priest at Ava, th2 writer lias had the chance of meeting with a 
faint outline of the leading teuets upheld by the six teachers, so oftan al- 
luded to, in this compilation. One of them maintained the existence and 
agency of numberless genii, who at their will, could favor man with fortune 
and every possible temporal benefits, as well as visit him with their dis- 
pleasure, by depriving him of all happiness, and heaping misery and all 
sorts of calamities over his hea 1. Geniolatry was the necessary conse- 
quence flowing from such a principle. A second teacher denied at once the 
dogma of metempsychosis, and maintained that every being ha I the in- 
nate power of reproducing by way of generation, &c , another being of simi- 
lar nature, A third one had singular notions regarding the nature of man. 
He said that he had his beginning in the womb of his mother, and that 
death was the end an i destruction of his being : such a destruction he call- 
ed Neibbau. A fourth teacher taught that all beings had neither beginning 
nor end, and that there existed no influence of good and bad deeds. A fifth 
doctor defined Neibbau, a long life, like that of Nats and Krahmas. He saw 
no harm in the killing of animals, and he assorted the existence of a state 
of reward and punishment. The last teacher boldly asserted the existence 
of a Supreme Being, creator of all that exists, and alone worthy of receiving 
adorations. 

Thoubat's mind was rather perplexed by so many contradictory and op- 
posite opinions and doctrines. He had lived, it appears, in a state of doubt 
and uncertainty, fluctuating, as it were, between conflicting theories which 
could not carry conviction to his soul He had heard of Budha and wished 
to see him, hoping that perhaps he might fall in, with the truth he was so 
ardently panting after. With these dispositions, he came to the spot where 
Budha was lyjug on his couch, in the hope of easing his mind from thd 



Legend of the Burmese budha. 



iween the belief in Budlia's doctrines and his former opi- 
nions. Having been informed that there was a Budha in 
the neighbourhood, and that he was soon to go to Neibban," 
he desired to see him, and, in his conversation, to clear 
up his doubts; His age was not great, but he enjoyed 
such a renown for learning that he was called the master 
of masters. Thoubat went, at first, to Ananda, stated to 
him that he felt irresistibly a strong attachment to, and a 
sincere affection for, the great Budha, that his mind was 
preyed upon by doubts and uncertainties, and that he 
hoped a short conversation with the great Gaudama, 
would relieve his mind from its present painful situation. 
Ananda, fearing that such a conversation might be much 

state 6f doubt, and fixing it in truth,. Like a man of consummate abilities 
in the way of arguing and at once convincing his adversary, Budha sets aside 
all that was put forward by his antagonist, and coming at once to the point/ 
preaches to him the true doctrine. As light dispels darkness, so truth dis- 
perses the mist of errors. Thoubat seeing' truth, at once embraced it, glad- 
ly ridding himself from the burthen of errors that Lad hitherto weighed 
down his soul. All his doubts vanished away, and he found himself, on a' 
sudden, safely -anchored in the calm and never agitated harbour of perfect 
£ruth. 

Next to the conversion of Thoubat, follows an interesting instruction de- 
livered to Ananda and the assembled Rahans. Here Budha displays the, 
superiority of his lofty mind. Clinging to the principles of abstract truth, he 
has no regard for persons or things This material world, man included,' 
is, in his opinion, a mere illusion, exhibiting nothing real, but only an un- 
interrupted succession of changes, which exclude the idea of immutable; 
fixity. He apparently has no wish to infuse consolation into the afflicted 
souls of his disciples. He supposes that being all initiated in the know- 
ledge of truth, and having entered in the ways of perfection, they must' 
know that the person of a Budha is subjected to the law of mutability, and, 
therefore, to destruction or to' death. He says plainly to them that his ab- 
sence from among them, is a circumstance scarcely worth noticing ; by his' 
doctrines contained in the Abidama, the Thoots and the Wint, he will ever 
be present among them.. In these sacred writings, they will possess some- 
thing more valuable than his material being : jhey will have and enjoy the- 
truth that Was in him, and that he has communicated to them by his oral, 
instructions. He earnestly invites them to lay stress only on that doctrine 
they have received from him'. 

It is hardly necessary to notice a serious anachronism made by the un- 
skilful compiler of .this legend, on this occasion. We know that Budha' 
wrote nothing, and that the compilation of, his doctrmes, and. its division, 
in three distinct portions, has been the work of the three great councils, 
held after Gaudama's death orNeibban. How could the dying originator 
of Budhism speak of compilations of his doctrines, which were not, as yet/ 
existing ? 

41 



314 LEGEND OF THE BURMESE fiXTDHA. 

protracted, refused to admit Thoubat into the presence 
of Budha, representing his extreme weakness and inabi- 
lity to speak much. Thoubat made several instances, 
but with no better success, Ananda persisted in his re- 
fusal to introduce him. Budha hearing some noise, en- 
quired from xlnanda what was the cause of the noise he 
heard. Ananda related to him all that had taken place 
between him and Thoubat. Allow him to come, said 
Budha, I wish to hear him. Soon he shall be enlighten- 
ed and convinced. I have come to this spot, for the very 
purpose of preaching to him the most perfect law. Anan- 
da returned to Thoubat and said to him : the most excel- 
lent Budha desires to see you. Thoubat. full of joy, ar- 
rived in the presence of Budha, saluted him, and, sitting 
at a becoming distance, said to him : Do the six celebrat- 
ed teachers, who are always attended by a great number 
of disciples, who are famous amidst other doctors, know all 
laws \ Are there some laws they are unacquainted with ? 
or do they teach some doctrines which they but partially 
understand ? Budha, having gently reminded Thoubat 
that such questions were not suitable and un profitable 5 
said : O Thoubat, I will preach to you the law ; listen with 
attention to my words, and treasure them in your heart 
No- heretic has ever known the right ways that lead to per- 
fection, and, in the religion of heretics, no one can obtain the 
state of Thautapan, and become a Kahanda. But in my 
religion, there are found persons that have become Thau- 
tapan, Anagam, and finally Kahandas. Except in 
my religion, the twelve great disciples who practise the 
highest virtues, and stir up the world, to free it from its 
state of indifference, are not to be met with. They are 
not to be found among heretics, O Thoubat, from the 
age ef twenty nine years, up to this moment, I have 
striven to obtain the supreme and perfect science, and I 
have spent to that end, fifty-one years, following the ways 
of Ariahs, that lead to Neibban. On hearing these 
words, Thoubat, overwhelmed with joy, endeavoured, by 
several similitudes, to express to his great instructor, the 



LEGEND OF THE BURMESE BUDHA. 8lS 

pleasure lie had derived from his preaching. O most il- 
lustrious Budha, added he, now I believe in you, and ad- 
here to all your doctrines ; I wish to become a Rahan. 
But it is a custom, with you, not to admit to the dignity of 
Hahan, an heretic who is newly converted, but after a 
four month's probation. I wish to remain during that 
period as a probationer, and beg afterwards to be admit- 
ted among the Eahans. Budha, who knew the fervour 
<?f the new convert, desired to dispense in his ease with 
the four month's probation. He called Ananda and com- 
manded him to admit Thoubat to the dignity of Bahan. 
Ananda forthwith led Thoubat into a becoming place, 
poured water over his head, whilst repeating certain for- 
mulas of prayers, shaved his head and beard, put on him 
the tsiwaran, and taught him to repeat the formulas 
whereby he professed to take refuge in Budha, the Law 
and the Assembly. When this was done, Thoubat was 
conducted into the presence of Plira, who desired he 
should be promoted to the dignity of Patzin, and in- 
structed in the knowledge of Kamatan. Thoubat went 
into the garden, walked for a while, and soon learnt the 
forty Kamatans. He was the last convert Budha made^ 
before he entered the state of Neibban. 

Budha calling Ananda and all the Eahans, said to 
them : when I shall have disappeared from the state of 
existence, and be no longer with you, do not believe that 
the Budha has left you and ceased to dwell among you. 
You have the Thoots and Abidama which to you I have 
preached : you have the discipline and regulations of the 
Wini. The law, contained in those sacred instructions^ 
shall be, after my demise, your teacher. By the means 
of the doctrines which I have delivered to you, I will 
continue to remain amongst you. Do not, therefore, 
think or believe that the Budha has disappeared or is no 
more with you. 

A little while after, Budha, addressing the Eahans, 
gave them some instructions regarding the attention and 
respect the Eahans were to pay to each other. As long 



LEGEND OF THE BKRMESE OTA, 



jsaid he, as I have been with yon, yon have called one 
another by the name of Awoothau ; bnt after my demise, 
yon will no more make nse of such a title. Let those 
who are more advanced in dignity and in years of profes- 
sion, call those that are their inferiors, by their names, 
that of their family, or some other snitable appellations 
let the inferiors give to their superiors the title of Bante. 
Ananda, let a Rahan Haima be visited with the punish- 
ment of Brahma, Bnt what is this punishment ] replied 
Ananda. The Rahan Hauna is indiscreet in his speech ; 
he says indiscriminately all that comes to his head. Let 
the other Rahans avoid speaking with him or even re- 
buking him. This is the punishment of Brahma. 

Addressing again all the assembled Bahans, Budha said 
to them i 98 my beloved Bickus, if among you there be one 

98. — Budha's zeal is not chilled in the least by the cold of approaching 
death. His boundless knowledge enabled him at a glance to obtain the 
.most intimate acquaintance of the inward dispositions of his disciples' 
minds. If, therefore, he asked them three successive times, whether they 
entertained doubts on some doctrinal points, it was not to satisfy himself 
'that their faith was firm and unshaken. He wished to make them con- 
scious of a fact which was felt and clearly understood by every one in parti- 
cular, but was not as yet fully appreciated by the universality of his disci- 
ples. Every individual in particular was well aware of the unwavering dis- 
positions of his mind respecting Budha's teachings, but no one ever had 
the opportunity of ascertaining that all his brethren had the same firmness 
of belief. On this solemn occasion, they witnessed the most comforting 
sight of a perfect unity <>f faith, in all the members of the assembly. Bu- 
dha revealed then one great truth which no one, but himself, could be ac- 
quainted with. A true Rahan, says he, has entered at last in the first way 
.that leads to perfection— he is. therefore, no more exposed to the danger of 
■wavering in his belief : he knows enough of truth to adhere firmly to it, 
and is enabled to prosecute safely his researches after what is still unknown 
'to him. Every member of the assembly is a true believer, more or less ad- 
vanced in the knowledge of the law, it is true, but at least, he is conscious 
of his being in the right way. On this subject, no doubt subsists in his 
'mind ; he adheres to Budha and his doctrines, as to the centre of truth, 
and never thinks for a moment to question the varacity of his doetor, or .io 
call in doubt any portion of his instructions. 

The last words of Budhn to the assembled Bickus, are designed to remind 
itherri of" the great and vital principle he endeavoured to inculcate in their 
mind's during the forty-five years of his preaching, viz.: that change and 
mutability are acting upon all that exists, and .are inherent in all parts of na- 
ture. This world, therefore, offering but an endless vkisisitude of forms, 
that appear and disappear, has no real existence. It is an illusion from be- 
ginning to end. As long as man remains tied up, if this expression raoy 



-LEGEND OF THE BURMESE BUDHA, 



317 



that has any doubt respecting Budha, the Law,the Assem? 
.bly, the ways of perfections and the practice of virtues, let 
liim come forward and make known his doubts, that I 
may clear them up. The iRahans remained all silent. The 
same question was three times repeated, and three times 
the Eahans continued silent. Then he added : my beloved 
Bickus, if you have any respect for my memory, commu- 
nicate your dispositions towards my person and doctrines, 
to the other Rahans whom you shall, hereafter, meet with. 

be made use of, to nature, he is carried away by the ever acting principle 
change : no where can he find any rest or fixity ; he quits one existence to 
pass into another; he leaves one' form to assume a different one. What 
"happens to man, befalls all other parts of nature. From this notion, Bu- 
dha infers that there is nothing existing but name and form. There is no 
substance in nature, and therefore, no reality. So much stress was laid by 
tBudha on this capital principle, that he bequeathed it, as his last Will, to 
his disciples ; he wished that they would ever bear in their minds, and re- 
member that 'he came among them for the purpose of making them tho- 
roughly acquainted with it. From this cardinal point, he inferred .the 
chief conclusions that form his religions system, viz ; Metempsychosis, the 
contempt of the world and Neibban. By the law of endless changes, man 
is hurried from one state into another, or from one form of being, into ano- 
-ther form. Where is the wise man that could' love a world, or an existence 
therein, when he finds no substance, no reality in it % Is he not induced o»r 
rather compelled to search after a state in which he cau find fixity, reality 
'and truth, or at least an exemption from the hara-sing condition of perpe- 
tual migration from one state, into another .? 

The reader who has been almost born with, and educated in, Theistic no- 
tions, and who sees in the world nothing but what has been created by a 
supreme and all wise Being, is at at loss to understand how a grave philo- 
sopher, as undoubtedly Budha was, gifted with great powers for observing, 
.arguing, discussing and inferring conclusions, could have fallen into errors 
so glaring and so contrary to his reason. That we might properly appre- 
ciate the efforts of such a genius, and have some correct ideas about his 
process of arguing, we must divest ourselves of the knowledge supplied to 
us by revelation, and descend to the level occupied by the founder of Bu- 
dhism. Unacquainted with a first cause, or with the existence of a Su- 
preme Being, he studies nature as he finds it. What does he see in it I Per- 
petual changes, eudless vicissitudes. Jhe form that he perceives to-day 
lias undergone some change on the following day. ' Every thing about him, 
grows, reaches a certain point and then falls into decay. He finds nothing 
..that stands always in the same condition. Hence he proclaims the great 
"law of mutability pervading all nature, and concludes that all that we feel, 
'see or hear, is illusion and deception, 4 c., &o., deprived of all reality, fixity 
and substance. His philosophical mind is not satisfied with such a disco- 
very. He pants after truth and reality which are not to be found here. 
He feels that he must disentangle himself from the condition of illusion 
jand deception. But where is to be found reality, and fixity '] Beyond all 

lUaat exists, in Neibban, ' ** " * " l 

- . . ' .. .. . / K , 



318 



LEGEND OF THE BURMESE BUDHA. 



The Kalians still remained silent. Ananda then said to 
Budha : O most exalted Budha, is it not truly surprising 
that among so many, not one could be found entertaining 
any doubt respecting your doctrine, but all should feel so 
strong an attachment to it 1 Ananda, replied Budha, I 
knew well that doubt and false doctrine could never be 
harboured in the soul of a true E-ahan. Supposing a num- 
ber of five hundred Rahans, and taking the one who is the 
last in merits ; he is at least a Thautapan, and as such 
there is no demerit in him that could lead him to one of 
the four states of punishment ; his heart is fixed upon 
the first way that leads to perfection, and he constantly 
strives to advance into the three superior ways of per- 
fection. No doubt, therefore, and no false doctrine can 
ever be found in a true Itahan. 

After a short pause, Budha addressing the Hahans 
said : beloved Bickus, the principle of existence and mu- 
tability carries along with it, the principle of destruction. 
Never forget this ; let your mind be filled with this truth ; 
to make it known to you, I have assembled you. 

These are the last words Budha ever uttered. As a 
man who is about undertaking a long journey, takes an 
affectionate farewell of every one of his relatives and 
friends and fondly embraces successively all of them, Bu- 
dha, likewise, wished to visit for the last time the abodes 
wherein his soul had so amorously dwelt during his long 
and lofty mental peregrinations. He entered into the first 
-state of dzan, then in the second, the third and fourth : 
he ascended therefrom successively to the first, second, 
third and fourth immaterial seats. When he had reach- 
ed the fourth state, which is the farthest boundary of 
existence, Ananda asked the Bahan Anoorouda, whether 
Phra had completed his Neibban. Not, as yet, answered 
Anoorouda, but he has reached the last stage of exis- 
tence. A little while after, Budha had entered into the 
perfect state of Neibban. 99 

.99. — The epoch cf Gaudama's death is a point on which the various na- 
tions professing Budhism do not agree. The Cingalese, Burmese and Sia- 



LEGEND OF THE BURMESE BUDHA. 



319 



Thus in the first watch of the night, he had preached 
the law to the Malla Princes ; at midnight, he had con- 
verted the heretic Thoubat; and in the morning watch, 
he had instructed the llahans. It was not quite full 
dawn of the day when he entered the state of Neibban, 

mese annals place that event somewhat before the middle of the sixth cen- 
tury, before the Chritian era. The difference of dates is but of a few years-, 
and is so iuconsiderable, as not to be worth notice. The Thibetans and as 
a consequence, the Mongolians with the Chinese, place that event several 
hundred years previous to the epoch just mentioned. Notwithstanding 
this discrepancy, it seems difficult not to adopt the chronology of the south- 
ern Budhists. The Savans in Europe, who have bestowed a considerable 
degree of attention on this interesting subject, give a decided preference to- 
the opinion of the former. 

We have not to depend solely on the chronological tables of kings, supplied 
by the Hindus, for settling this point, but fortunately we are put indirectly 
by Greek writers, in possession of a fixed and well established epoch, from 
which, we can take, "with a sufficient degree of certainty, our departure for 
arriving at a satisfactory conclusion. After the death of Alexander tha 
Great, Seleucus, one of his lieutenants, obtained for his share, all the pro- 
vinces situated east of the river Euphrates, in which the Indian conquered 
territories were included. Seleucus, at first, in person, and next, by an am- 
bassador, came in contact with a powerful Indian king, named Chandragupta 
who had the seat of his empire at Palibotra or Pataliputra. This intercourse 
took place about 310 B. C. The Hindu chronological tables mention the name 
of this prince as well as that of his grandson, called Athoka, who, according: 
to the testimony of the Burmese authors,, ascended the throne of Palibotra, 
218 after Gaudama's death, We may suppose that Athoka reigned in, or 
about 270 or 280 B. 0. These two periods added together will give but a 
sum of five hundred years. There will remain a differeticre of only forty 
years, for which it is not easy to account with a sufficient precision, unless- 
we suppose that the reign of Athoka began earlier than is generally ad- 
mitted. Cuningham has given very strong reasons, for fixing the period of 
Gaudama's death sixty six years later than the usual one, hitherto generally 
admitted, 543, that is to say, in the year 477 B. C. This new epoch enables 
us to adhere at once with perfect safety, to the computation above related,- 
and does away with the small discrepancy of a few years that has been men- 
tioned. Tiadition and ancient inscriptions leave almost no' doubt upon 
this important point. 

Our Legend is positive in stating that Gaudama died under the reign of 
Adzatathat, a* it will, hereafter, be seen. But the Hindu chronologists 
place the reign of that monarch, about 250 or 260 years, before that of 
Chandragunta, who, as stated, was a contemporary of Seleucus Nicator. We 
have, therefore, the combined authority of both foreigners and natives, for 
admitting the chronology of the southern Budhists, respecting the epoch of 
Gaudama's death, in preference to that of the northern Budhists, and for 
fixing that event, during the first part of the sixth century, before the" 
Christian era, or rather 66 years later, in the begining of the fourth part of 
the fifth century. 



LEGEND OF THE BURMESE BUDHA. 



in the 148th year of the Eetzana era, on the full moon' 
6f Katson, on a Tuesday, a little before day break. 100 

100. — What is Neibban, the end a true Budhisfe ever longs for, during his' 
great struggles in the practice of virtue, and his constant efforts for attain- 
ing to the knowledge of truth, which he finally reaches, when he has be- 
come perfect ? The writer confesses, at once, his inability to answer satisfac- 
torily this question, because Budhists do not agree among themselves, in- 
explaining the nature of the state of Neibban. From the earliest period of 
their religion, we see the Brahmins keenly taunting their opponents for the 
discordance of their, opinions on a subject of the utmost importance ; a 
subject which had eyer been prominent in Budha's teachings, and held up 
as the only one worthy of the most earnest and ardent desires, the fittest 
reward of the generous and extraordinary exertions of a perfected being, and 
the final state in which his soul, wearied after such a prolonged spiritual 
warfare, longed to rest for ever. A certain school of Budhists has main- 
tained that Neibban implied the destruction of the state of being, and con-' 
sequently a complete annihilation. This opinion is, at once, practically re- 
jected by the portion of the southern Budhists, who are not so well ac- 
quainted with the more philosophical part. -of their creed. They assert 
that a perfected being, after having reached Neibban, or having arrived at ; 
the end of his last existence, retains his individuality, but they utterly fail 
in their attempts at explaining the situation and condition of a being in' 
Neibban At ai later period, the opinion about a supreme .Budha, uncreated,; 
eternal and infinite, began to gain ground and modified to a considerable 
extent, on many points, the views of the earlier Budhists. Neibban, accord- 
ing to the comparatively modern school, is but an absorption into the su- 
preme and infinite Budha. This opinion so much approximates to that of 
the Brahmins, that we may say it is almost the same. The means to ob- 
tain perfection, are somewhat different: in both systems, but the end to be 
obtained is precisely the same. 

. Setting aside idle speculations, let us try to form some idea of Neibban 
by explaining the meaning of the term, and the definition such as we find 
it in the Burmese writings. 

The word Neibban, in Sanserif Nirvana, according to it's etymology, means' 
what is no more agitated, what is in a state of perfect calm. It is composed 
of the negative prerix nir, and vq, which means to be set in motion, as the' 
wind. It implies the idea of rest, by opposition to that of motion or ex- 
istence.' To be in the state of Neiban, it is, therefore, to be carried beyond; 
the range of existence, as understood by Budhists ; there cm be no longer, 
migration from one state of one being to another. This point is admitted" 
by all sects of Budhists. To the idea of Neibban is often attached that of 
extinction, as a lump which ceases to burn and its light becomes extinct, 
when the oil is, exhausted. The sum of existence being exhausted, a 
being ceases to be, or to move within the range of existence ; he becomes' 
extinct relatively at least to all kind of existences we have a notion of. In 
conversing with the Budhists of Burma-h, the writer has observed that the 
idvas of rest and extinction are invariably coupled with the notion of 
Neibban. In their rough attempt at explaining the inexplicable nature 
of that state, they had recourse to several comparisons, intended to convey 
to the mind, that they believed Neibban to be a state of undisturbed calm, 
and a never ending cessation of existence, at least such as we have an idea 
of it, in this world. When questioned on the situation of Btidha' in Neib- 



LEGEND OF THE BURMESE BUDHA. 



321 



Not to leave out a. single particular connected with the 
epochs of Gaudama's life, the Burmese author sums up 

ban, they answer that they believe him to be in a boundless space or 
vacuum, beyond the boundaries ever reached by other beings, alone with 
himself, enjoying, if the expression be correct, a perfect rest, unconcerned 
about tliis world, having no further relation with all existing beings. They 
•assert that he, for ever, is to remain a stranger to all sensations of either 
pain or pleasure. But it must be boriSe m imtid that this is the popular 
■opinion, rather than the philosophical one. Talking, one evening, with a well 
informed Burnian on Neibban, the light of a lamp that was burning on the 
writer's table, happened to die away for ^ant of oil : the Budhist with an 
exulting tone of voice, exclaimed : do not ask any more what Neibban is ; 
what has happened to the lamp just new, tells you what Neibban is : the 
lamp is extinct because (here is no more oil in the glass ; a man is in Neib- 
ban, at the very moment that the principle or cause of existence, is at an 
end or entirely exhausted. How far such an answer can satisfy a superfi- 
cial mind like that of a half civilised Burman, it is difficult to say ; but it 
appears certain that he does not carry his researches, nor pursue his inqui- 
ries, beyond these narrow "boundaries. Any further attempt to penetrate 
•deeper into the darkness of Neibban, is, in his opinion, presumptuous and 
rash. 

Budhist metaphysicians in India in their foolish efforts to survey 
that terra incognita, have -originated several opinions that have had their 
supporters in the various schools of philosophy. The more ancient philo- 
sophers or heads of schools in attempting to give an analysis of a thing 
they knew nothing about, approximated to the opinion that Neibban is 
nothing more or less than a complete or entire annihilation. Following 
the course of arguments, and admitting their premises, one is reluctantly 
compelled to come to the awful conclusion that the final end of a perfected 
Budha, is the destruction of his being or annihilation. This opinion is 
still further corroborated by the short exposition of Budhist methaphysics 
at the end of this volume. The crudest materialism is openly and distinct- 
ly professed. There is nothing in man, distinct of the six senses. The fa- 
culty of perceiving the object they come in contact with, is inherent in 
their nature. The sixth sense, that is to say the heart, has the power of per- 
ceiving ideas, that is to say, things that have no form, nor shape. But 
this power is not distinct from the living sense ; it disappears, when the 
life of that sense is extinct, or, in other terms, when the heart is destroyed. 
To the holders of such an opinion, the cessation of existence, the going out 
of the circle of existences, by the destruction of kan, or the influence of 
merits and demerits, must be, and -cannot be, but complete annihilation. 

From a long period the plain sense of the masses of believers, unprejudiced 
by sophistical bias, revolted against such a doctrine, and at once rejected 
the horriUe conclusion arrived at, by former disputants. No one in prac- 
tice, openly admits that Neibban and annihilation are synonymous terms. 
If their views can be properly understood, we may infer from what they 
say, that a being m Neibban, retains his individuality, though isolated from 
all that is distinct from self : he sees the abstract truth, or truth as it is in 
itself, divested from the material forms under which, we but imperfectly see it 
in our present state of existence. Passions and affections are not to be 
found in such a being ; his position in truth can scarcely be understood 
3£»d still less expressed, by us, who can never come in communication wife 



322 



LEGEND OF THE BUH51ESE BCDILi, 



all that has already been related on this subject, by stat- 
ing that he was conceived in Iris mother's womb, in the 

an object, but through our passions aild affections. We know that there 
exists a spiritual substance, but we can have no distinct idea of it. We 
Vouchsafe for its existence by what we observe of its operations, but we- 
are in the impossibility of explaining its nature. It is m>t, therefore, sur- 
prising that Budhists should be at a loss to account for the state in which 
a perfected being is in Nesbb&n. The idea of a state of apathy or rest, 
must be understood as expressing simply a situation quite opposite to that 
of motion, in which all beings are, as long as they are within the pale of 
existences. If it be admited? that the perfected being retains in Neibbair 
his individuality, it must be inferred that he becomes, as it were, merged 
into the abstract truth, in which he lives and rests for ever. But we must 
distinctly state anew, that this view is in opposition with the doctrines of 
the earliest Budhists, and the philosophical principles and inferences held 
up as genuine. This contradiction illustrates the truth of an above made 
remark, that error can never entirely obliterate from man's mind, the know- 
ledge of certain fundamental truths, almost constitutive of his moral 
being. 

Let us come now to a definition of Neibban, translated from Pali by the 
Bur-mans. Neibban is the end of all existences, the exemption from the ac- 
tion of Jean, (the good or bad influence produced by merits or demerits), of 
Tsit, (the principle of all volitions, desires and passions), of the seasons, and 
of taste or sensations. What means this rather curious, not to say, almost 
unintelligible definition ? To understand it, the reader must be aware that 
Itan is the principle which causes all beings to move incessantly from one 
existence into another, from a state of happiness, to one of unhappiness; from 
a position where merits are acquired, into another where further merits are 
to be obtained and greater proficiency in perfection secured ; from a state 
of punishment or demerits, into a worse one, &c. Kan may be called the sold 
of transmigration, the hidden spring of all the changes, experienced by an 
existing being. In Neibban the law of kan is destroyed, and therefore, 
there are no more changes or transmigrations. 

By Tsit is understood the principle of all volitions and desires. Bndhist 
metaphysicians, always fond of divisions and classifications, reckon 120 
ifsits. Some are the root of all demerits, and their opposite are the princi- 
ples of merits. Some have for object matter or this material world : others 
have for object the immaterial world, or as I believe, ideas and things that 
have no form. The last of tsits, and of course the most perfect, is entire 
fixity. This is the last stage ever to be reached by a perfected being in 
the world of existences : one step farther, and he has reached the undisturb- 
ed shores of Neibban. In that latter state, there is no more operation of 
the mind nor of the heart, or at least there is no intellectual working, such 
as we conceive it in our actual condition. 

The word Udoo, or season, is evidently used for designating a revolution 
of nature. The meaning is obvious and affords no difficulty. In Neibban 
there is neither nature nor revolutions of nature. Neibban, if a state it be, 
lies in vacuum or space, far beyond the entensive horizon that encircles the 
w-orld or worlds, or systems of nature. 

The word Ahara, which literally means taste, is intended to designate all 
sensations acquired through the senses. By means of senses, indeed, we 
©btain perceptions and acquire knowledge ; but the perfected being having 



I,T.C.1VSD OF THE BURMESE BUDHA. 



year 67 of the Eetzana era, under the constellation Out- 
tarathan, and horn m 08, tender the constellation Witha- 
ka, on a Friday. He went into the solitude in the year 
96, en a Monday. He became a Budha in the year 103, 
on a Wednesday (Withaka). In the year 148, on the 
full moon of Katson, on a Tuesday (Withaka), he ex- 
pired ; on the 12th after the full moon of the same 
month, his corpse was laid on the funeral pile. 

At the very moment he had yielded up the ghost, a tre- 
mendous earthquake was felt throughout the whole 

■come to the possession of universal science', no further knowledge is needed ; 
senses are, therefore, useless. Senses moreover, are the appendage of our 
nature, as it is during its existences. Neibban putting an end to further 
existences, it destroys too, the constituent parts or portions of our being. 

Admitting that the above definition of Neibban is a correct one, and that 
it has been .understood in a purely lhtdhistic sense, we may conclude that 
in that state, there is no more influence and consequently no transmigra- 
tion, no volition of the mind, no desires of the heart, no materiality, and no 
sensations. The difficulty as bo wheth-r Neibban is annihilation seems all 
but entirely and completely solved. There is another way of arriving to a 
similar conclusion. Let us ascertain what are the constituent parts of an 
intelligent being, and then enquire whether these parts are entirely destroy- 
ed and annihilated in Neibban, In an intelligent being, according to all 
doctor's, we hod materiality, sensations, perceptions, consciousness and in- 
tellect. These five aggregates constitute a thinking being. These, assert 
the same doctors, do not exist in Neibban : they are destroyed. One word 
more, and the question would be settled : Imt that word has not been, at 
least to my knowledge, ever distinctly uttered. It is probable that these 
five aggregates or component parts, are, in the opinion of many, the condi- 
tions of existence such as we now understand it, But it would be ton 
ha-ty to conclude that a being under different conditions of being, could not 
retain his individuality, though deprived of these five component parts. 
IludhistS, as already said, have very imperfect notions of a spiritual sub- 
stance : it is not surprising that they cannot express themselves in a man- 
ner more distinct, precise and intelligible, when they treat of subjects so 
abstruse and difficult. In practice they admit the existence of something 
distinct from matter and surviving in man, after the destruction of the ma- 
terial portion of his being ; but their attempts at giving a satisfactory ex- 
planation of the nature of that surviving individuality, has always proved 
abortive. In their process of arguing, the learned reject such an admis- 
sion?. . r 5 ^: ••«-*•■. i.j-V; . ( , 

The question, as may be inferred from the foregoing lines, if considered 
in tile light of -purely theoretical notions, is philosophically little left open 
to discussion, though it will probably ever remain without a perfect solution, 
lint the logical inferences to be deduced from the principle., of genuine Bn- 
•dhism, inevitably lead to the dark, cold and horrifying 1 abyss of annihila- 
tion. If examined from a practical point of view, that is to say, taxing into 
account the opinions of the masses of Budhists, the dimcuitv may be consi- 
dered as resolved too, huh in an opposite sense. 



•324 LEGEND OF THE BSKMESE BUBHA. 

world ; it took place with such a violence, that it filled 
every one with fear and trembling, and caused the hairs 
to stand on end. 

— 60— 

Chapter XV. 

Stanzas uttered after Budha's death — Ananda informs the Malta 
Princes of Budha's demise — Preparations for the funerals — Arri~ 
vol of Kathaba to the spot where the body was exposed to public 
veneration — He worships the body— Wonder on that occasion — 
The burning of the corpse- — Partition of the relics made by a Pou- 
nha called Dauna — Extraordinary honors paid to the relics by 
King Adzalathat — Death of that King and of Kathaba. 

On the occasion of the Budha's Neibban, the chief of 
Brahmas uttered the following stanzas : O Eahans, the 
great Budha who has appeared in this world, who knew 
every thing, who was the teacher of Nats and men, who 
stood without an equal, who was mighty and knew all 
laws and all the great principles, the most excellent and 
glorious Budha is gone to Neibban. Where is the 
being who shall ever escape death ? All beings in this 
world, must be divested of their terrestrial and mortal 
frame. 

The chief Thagia, on the same occasion, repeated 
aloud the following words : O liahans, the principle of 
mutability is opposed to the principle of fixity. It car- 
ries with it the elements of creation and destruction. 
There is no happiness, but in the state of Neibban, which 
puts an end to all changes. 

The great Anoorouda said in his turn : O Eahans, the 
most excellent Budha, free from all passions, has enter- 
ed, by this death, into the state of Neibban. He whose 
soul, ever firm and unshaken, was a stranger to impa- 
tience and fear, has gone out from the whirlpool of exis- 
tences, and is no longer subject to the coming into exis- 
tence and to the going out therefrom. Passions have no 
more influence upon him. He is disengaged from the 



LEGEND OF THE BURMESE BUDHA. 



325 



trammels of mutability, and has ended, like the light of a 
lamp, the oil of which is exhausted. 

Ananda added ; O Eahans, when the great Budha, full 
of the most transcendent excellencies, attained the state 
of Neibban, the earth quaked with that violence which 
fills the soul with fear, and causes the hairs of the head 
to stand on an end. 

After the demise of Budha, the Eahans that had reach- 
ed the two states of Thautapan and Thakadagan, lifting 
to the forehead their joined hands, began to w~ail and 
loudly lament. Men threw themselves down on the 
ground, bitterly lamenting the loss the world had met 
with. They ail exclaimed : the glorious and illustrious 
Budha has too soon gone to Neibban. He w r ho never 
spoke but good and instructive words ; he who has been 
the light of the world, has gone too soon to Neibban. 
In these and other words they gave utterance to their 
grief and affliction, with tears and lamentations. The 
Eahans who had reached the two last states of perfection, 
the Anagans and Eahandas, more calm and steady in 
their mind, were satisfied with repeating in solemn tones : 
there is nothing fixed in the principle of mutability: Bu- 
dha entering in the current of change, could not but die ; 
his body was to be destroyed. They remained meditating 
on this great truth, retaining an unchangeable and calm 
composure. 

Anoorouda, assembling together all the Eahans, said 
to them : cease now to weep and lament ; banish sorrow 
and affliction from your hearts ; remember presently 
what the most excellent Budha has told us, that all that 
exists, is liable to destruction, which it can never escape. 
What will become of Nats and men] What will they 
say, when they see the Eahans delivered up to grief, and 
giving vent to it, in loud waiiings ? 

Ananda enquired from Anoorouda what actually took 
place among the Nats on the occasion of the death of the 
great Budha. lie was told that some of them, lifting up the 
joined hands to the forehead, loudly wept and lamented ; 



LEGEND ffi TTITE BtfflaiB&B BUDTIa. 



but others more wise, bearing hi mind what Budha had 
said on the subject of the principle of mutability, remain- 
ed wrapt up in a solemn and resigned composure of 
mind. Anoorouda spent the remainder of the night in 
preaching the law. He said to Ananda : go now to the 
city of Kootheinaron, say to the Malta Princes that the 
great Budha is gone to Neibban ; that they ought to dis- 
pose every thing for the funerals. At day-break, Anan- 
da putting on his tsiwaran, and taking his patta, w T ent 
alone to the city. He met the Princes assembled in the 
public hall, deliberating on what was to be done when 
Phra should have gone to Neibban. He said to them: 
O Princes, of the Wathita race, the great Budha has 
gone to Neibban : the moment is come for you to go to 
the spot where are his mortal remains. When the 
Princes heard this sad news from the mouth of Ananda, 
they, with their wives and children, began to wail and 
lament and give all the marks of the deepest grief, un- 
ceasingly repeating ; the most excellent Budha, who was 
infinitely wise and knew all laws, has too soon gone to 
Neibban. The Princes now selecting one of their family, 
directed him to go throughout the city and collect all the 
richest and rarest perfumes; to keep in readiness the drums, 
harps, flutes, and all other musical instruments, and have 
them carried to the place where the remains of Budha 
were lying. Having reached the spot, the Princes be- 
gan to make offerings of flowers and perfumes with the 
greatest profusion, in the midst of dancings, rejoicings 
and the uninterrupted sounds of all the musical instru- 
ments. A temporary canopy was erected with the finest 
pieces of cloth, and they remained under it, during seven 
consecutive days. After this lapse of time, eight of the 
youngest and strongest Princes, having washed, their 
heads and put on their finest and best dresses, prepared to 
carry the corpse to a place situated in the south of the 
city, where they intended to have it burnt. In spite of 
their united efforts, they could not remove it from the 
place it was laid on. Anoorouda consulted on the sub- 



LEGEND OF THE BURMESE BUDHA. 



827 



joct of this extraordinary and unexpected occurrence, 
said : 6 Princes, your intent does not agree with that of 
the Nats. You wish, after having performed all ceremo- 
nies about the corpse, to carry it to a certain place in the 
south of the city ; but the Nats will not agree to this : 
they intend to accompany the corpse with music, dan- 
cings, singings and offerings of dowers and perfumes. 
They desire that the corpse should be carried to the west- 
ern side of the city, thence to the northern one, afterwards 
to reenter through the northern gate, and go to the middle 
square ; thence to sally forth, through the eastern one 
and take the body to the place called Makula-bandan, 
where the Malla Princesare wont to assemble for their 
festivals and rejoicings. Let it be done, answered all the 
Princes, according to the wishes of the Nats. 

The funeral procession then set out. 101 The Nats in 
the air, honored the corpse with their music, singing and 

10L — The lengthened description of Budha's funerals, lias suggested the 
idea of laying before the reader, a brief account of the ceremonies observed 
by Budbists in Burniah, when funeral rites are performed on the mortal re- 
mains ofTalanoins, who have been eminent in the profession, and have 
spent their whole life in monasteries By comparing the following account 
with the narrative of the Legend, we will see that the rubrics of the fu- 
neral service, in our days, are nearly the same as those existing at the origin 
of Budhism. 

When a Budhist Recluse has given up the ghost, the corpse is carefully 
and diligently washed by laymen, or the younger inmates of the monastery. 
A large incision is made in the abdomen ; its contents are taken out and 
buried in the earth without any ceremony being observed on the occasion. 
The empty cavity is filled up with ashes, bran, or some other desicative 
substances for preventing putrefaction. The corpse is then tightly wrapt 
with bands or swathes of a white color, from head to feet, and then covered 
with the yellow habit of the profession. Sometimes a coat of black varnish 
is put over and then leaves of gold, so that the whole body is gilt. It is 
afterwards bound up all over, with ropes tightened as much as possible, so 
as to bring it within the narrowest dimensions. When thus prepared, the 
corpse is placed in an open coffin. The coffin is made of the trunk of a 
tree, rudely hollowed, and often so imperfectly scooped out, as not to afford 
sufficient room for the corpse. In the middle of the interior part of the 
coffin, an opening, about two inches in diameter, has been made, to afford 
issue to the humors that may ooze out through the swathes. The coffin is 
unceremoniously laid on the floor of the monaatery. A bamboo, 7 or 8 
feet long is procured : one of its ends is inserted into the hole made in the 
coffin, and the other is sunk into the ground below : it is the channel 
through which the humors flow into the earth. After a lapse of ten or 



328 



LEGEND OF THE BURMESE BTJDHA. 



the showering down of flowers and perfumes. Men did 
the same all round the corpse. The way the procession 

twelve days, the body is supposed to be quite dry : they set about putting 
a. covering over the coffin and effectually shutting it. 

Whilst residing at Tavoy, I wished, on a certain day, to go and witness 
all the particulars observed on such occasions. A most favorable opportu- 
nity farvoreu the prosecution of my wishes. A Talapoin of my acquain- 
tance had died a fortnight before, after thirty years of profession-. His bo- 
dy laid in the coffin, was to be, for ever, concealed from human sight. I 
went into the monastery where I met a large party of the brethren of the 
deceased, who had assembled for the ceremony. Most of them were known 
to me : my reception was at once kind and cordial. Great was my surprise 
nt seeing, instead of grief and mourning, which the circumstance seemed to 
command, laughing, talking and amusement, going on at a rate which is to 
be called scandalous. No one appeared to take the least notice of the de- 
ceased whose corpse was lying at our feet. A momentary stop was put to 
the indecorous behaviour of the assistants, by the appearance of two stout 
carpenters bringing a board four or five inches thick, designed for the cover. 
They vainly tried to fit it in its place : the hollow of the coffin was neither 
broad nor deep enough for holding the corpse, though reduced to the small- 
est proportions. The operation was not a very easy one to bring the board 
in contact with the sides of the coffin, despite the resistance that was to be of- 
fered by the corpse. The carpenters were determined not to be disappoint- 
ed. At the two ends and in the middle of the coffin, ropes were passed se- 
veral times round the coffin with the utmost tension, in such a manner as 
to have six or seven coils in the same place. Enormous wooden wedges 
were inserted right and left, in three places, between the sides and the 
coils. On these wedges the workmen hammered with their whole strength, 
during about 20 minutes, to the great amusement of all the bystanders. 
Each blow of the hammer lessened the distance between the cover and the 
brim of the coffin. Every perceptible success, gained over the latent re- 
sisting power, elicited a burst of applause, and a cheer to the persevering 
workmen* At last all resistance being overcome, the cover rested fixedly 
in its place. It is needless to add that the corpse inside was but a hideous 
mass of mangled flesh and broken bones. 

Accordiug to the custom observed on such accasions, a rude building 
was erected for the purpose of placing therein the mortal remains of the 
deceased, until preparations, on a grand scale, should have been made, for 
doing honor to the illustrious departed individual. That building as well 
as those made for similar purpose, are but temporary edifices raised for the 
occasion, and made of bamboos with an attap roof. In the centre of that 
large bungalow, was erected s kind of estrade, about 12 feet high, well de- 
corated. The upper part is often gilt, but always plated with thin metal 
leaves and tinsels of various colors. From the sides hang rough drawings 
representing animals, monsters of various kinds, religicus subject*, and 
others, but rarely, of great indecency. Around this estrade, are disposed 
posts, from the top of which are suspended small flags and streamers of 
different forms and shapes. On the summit is arranged a place for the cof- 
fin, but the four sides at that place are about two or three feet higher than 
the level whereupon rests the coffin, so that it is concealed entirely from 
the sight of the visitors. 
Things remained in that state during four months, that is to say, until 



LEGEND OF THE BURMESE BUDHA. 



£29 



slowly moved through, was strewed with the linest and 
choicest flowers. When the cortege had reached the 
eentre of the city, the widow of General Bandoola, named 
Mallika, hearing of the approach of the funeral procession, 
took a magnificent piece of cloth, called Mahalatta, which she 
had never worn since her husband's death. She perfumed 
it with the choicest essences, and, holding it in her hands, 
until the procession reached the front of her house, she 
desired the bearers to wait for a while, that she might of- 
fer to the body, her beautiful piece of cloth, and extend 
it over it. Her request was granted. By a very happy 

all the arrangements had been made for the grand ceremony, the expense 
of which is commonly defrayed by voluntary contributions. The arrange- 
ments being all complete, a day was appointed at the sound of gongs, for 
burning the corpse of the pious recluse. At noon of that day, the whole 
population of the town flocked to a vast and extensive plain beyond the 
.old wall and ditch, in the north. Men and women, dressed in their finest 
.attire, swarmed in every direction, selecting the most suitable and conve- 
nient situations for enjoying a commanding view of the fete. The funeral 
pile occupied nearly the centre of the plain ; it was about fifteen feet high, 
of a square shape, encased with planks, which gave to it, a neat appearance,, 
It was iarge at the base and went on diminishing in size, in the upper part, 
terminating in a square platform where the coffin was to be deposited. A 
small roof, supported on four bamboo posts, elegantly adorned, overshad- 
ed the platform. A huge four wheeled cart, decorated in the most fantastic 
manner, was described at a distance : it was drawn by a great number of 
men, and brought to the foot of the pile. Upon it was the coffin. Im- 
mense cheers, shouts of thousands, had announced the progress o£ the cart 
with its precious relics, as it passed through the crowd. The coffin was 
forthwith hoisted on the platform. Mats were then spread round the pile, 
whereupon sat numbers of Talapoins, reciting aloud long fomulas in Pali. 
The devotions being performed, they rose up and prepared to depart, at- 
tended with a retinue of their disciples, who loaded themselves with the 
offerings made ou the occasion. These offerings consisted of plantains, co- 
eoanuts, sugar canes, rice, pillows, mats, mattrasses., &c. Masters and 
disciples returned to their monasteries, with their valuable .collections. 

The place being cleared, the eyes were all ri vetted on two large rockets^ 
placed horizontally, each between two ropes to which they were connected 
oy two side rings. One of the ends of the ropes, was strongly fixed at posts 
behind the rockets, and the other was made as tight as possible at the foot 
of the pile. At a given signal, the rockets emitting smoke, rushed forward 
with a loud, hissing aud irregular noise, tremulously gliding along the 
ropes, and in an instant penetrating into the interior of the pile, and set- 
ting fire to a heap of inflamable materials amassed beforehand for that pur- 
pose. In a short while, the whole pile was im a blaze, and soon entirely 
consumed with the coffin and the corpse. The bones, or half burnt bits of 
bones that remained, were carefully collected^ to be subsequently intered is 
&■ becoming place. 

-13 



LEGEND OF THE BURMESE BUDIfA. 



chance, the cloth in breath and length had the desired 
flimensions. Nothing could equal the magnificent sight of 
the body ; it looked beautiful like a gold statue, when cover- 
ed with that splendid cloth, finely worked and adorned with 
lh@ richest embroidery. The cortege having reached the 
place Matulabandana, where the funeral pile was erect- 
ed, the corpse was lowered down. The Princes inquired 
from Ananda what was to be done for performing, in a 
becoming manner, the last rites over Budha's remains. 
Faithful to the last request of Budha, Ananda said to 
them that, on this occasion, they were to observe the 
same ceremonies as were prescribed for the funerals of a 
Xsekiawade Prince. The body was forthwith wrapt up 
with a fine cloth, covered with a thick layer of cotton ; a 
second cloth came, and, then, another layer of cloth, and 
go on, until the same process was repeated five hundred 
liuccessive times. When this was done, the corpse was 
placed in a golden coffin, and another of the same form 
and size was turned over it, as a covering. A funeral 
pile, made with fragrant wood and sprinkled with the 
ehoieest perfumes, was prepared. Upon it the coffin was 
pompously deposited , 

At that time, the great Kathaba, attended with fire 
hundred Rahans, was going from the city of Pawa to 
the city of Kootheinaron. On their way, at noon, the 
heat was so excessive, that the soil appeared burning like 
fire, under their feet. The Rahans, extremely fatigued, 
desired to rest during the remainder of the day, intend- 
ing to enter the city of Kootheinaron during the cool of 
the night, Kathaba withdrew to a small distance from 
ike road y and having extended his dougout, under the 
shade of a large tree, rested upon it, refreshing himself 
by washing his hands and feet with water poured from a 
vessel. The Rahans folio wed the example of their chief, 
and sat down under the trees of the forest, conversing among 
tehmselves upon the blessings and advantages of the? 
three precious things, Whilst they were resting, a here- 
lie Kahan appeared, coming from the city of Koothei- 



T/fiGI^D OF THE BtTCCSlESE BUDHA. 



11 iron, on his way to that of Pawa, carrying in his hand a 
stick, at the entrcnuty of which there was a large flower, 
round like a broad cupboard, forming as it were, an um- 
brella over his head, Katkaba perceiving the man at a 
distance, with that extraordinary flower, the Mandawara, 
ErithHna falgens, thought within himself: it is very rare 
ever to see such a kind of flower ; it appears but through 
the miraculous power of some extraordinary personage, 
and on great and rare occasions. It shot forth when my 
illustrious teacher entered his mother's womb, when he 
Was born, when he became Budha, wrought miracles 
mt Tkawattie, and came down from the seat of Tawa- 
deintha. New, my great master is very old, the appear- 
ance of this flower indicates that he has gone to Meibbau. 
Whereupon he rose from his place, wishing to question 
the traveller ; but he desired to do it in such a way, as t& 
show his great respect for the person of Budha. He put 
on his cloak, and, with his joined hands raised over his 
forehead, he went to the traveller and asked him whe- 
ther he knew his great teacher, the most excellent Bu- 
dha. The Ascetic answered that he knew him w^ell : 
but that since seven days, he had reached the state of 
Neibban, and it was from the place where this occur- 
rence happened, that he had brought the Mandawara 
fewer. He hod scarcely said this word, when those 
among the Eahaus who had but entered into the two first 
ways of perfection, began to w r aii and loudly lament over 
this untimely occurrence, exhibiting every sign of the deep- 
est grief and greatest desolation. The others that were 
more advanced in perfection, remained calm and compos- 
ed, remembering the great maxim of Budha, that every 
thing that has come into existence, must also come to an 
end. 

The name of this heretic was Thoubat.*' He had been. 



* lit the course of this work, allusion is ©ften made' to Pounhas who ap- 
pear to have led a mode ot life, not altogether trie same, but varying consi- 
derably according, to eiramist&nce's. All the Pounhas were doubtless Reli- 
gious, who practised certain duties juot regarded as obligatory, by ordinary 



LEGEND OF TTiK BURMESE BITTHA - 



previous to his apparent conversion, a hermit, leading wl% 
ascetic's life. Subsequently he became a disciple of Gan- 
dama, but retained in bis heart, an ill feeling towards his 
spiritual master, which revealed itself in the mariner' 
he communicated the sad news to Kathaba and his com- 
panions. Seeing them penetrated with the deepest afflic- 
tion, and exhibiting in an unfeigned manner, the grief 
which weighed on their heart, he said to them : why do 
you weep and cry ; you have no reason for doing so ; we 
are now freed from the control of the great Kalian ; he 
was always telling us: do this, or do not do that : in every 
way he annoyed and vexed us : now every one can act as 
he pleases, 

The Rahan Thoilbat bore envy to f and revenge to- 
wards Budha, for the following reason. Formerly he 
Was a barber in the village of Atooma, where he then 
became a Eahan. At the time we speak of, Budha was 
coming to that place, attended by twelve hundred 11a- 

people, alio! lived under certain regulations, which separated them more or 
leas from society, and distinguished them from those who followed the ordi- 
nary pursuits of life. The difference among them originated in a sort of 
religions enthusiasm, which impelled many to perform penitential deeds of 
the most cruel and Sometimes levolting nature. 

Some of the Pounhas are described as living into villages or towns, and 
wearing a white dress. In n any practices, they appear to have approxi- 
mated to the Budhist monks, except that, in many instances, they married. 
Others are mentioned as living in a state of complete nakedness, staying in 
the midst of filth and dirt. It seems that those whom Alexander the Great 
met in some parts of the Fun jab, belonged to this class. Many of those dis- 
gusting fanatics delivered themselves up to cruel tortures, much in the 
«ame way as we see some Fakhirs and Jogies do, even in our days, and un- 
der our eyes. A third class of Pounhas affected to live in lonely places, on 
high mountains, in small huts made of branches of trees, and sometimes at 
the foot of trees, exposed to the inclemency of the weather* They were her- 
mits. They clothed themselves in the skin of wild beasts,- allowed the hairs 
of the head to grow to the greatest length, divided them into several part* 
which they twisted separately like a rope, so that, when looking at them, one 
would have thought that instead of hairs, several small ropes were hanging 
down on the back and. the shoulder.*, giving to them the Avildest and most 
fantastic appearance. Some of those heimits, famous by their science, at- 
tracted round their persons many pupils eager to acquire science and disci- 
pline under them. Such were the three Kathabas, whom Gaudama convert- 
ed during the first year of his public life. Others travelled through the 
country, exhibiting themselves in the capacity of preachers and mendi- 
cants. 



OF THE SOTM^Sl: SUDHAa 



lians, Thoubat wished to make an offering to Budha 
and his followers, and give them food. For this pur- 
pose he resorted to the following very questionable ex- 
pedient, for obtaining from the villagers rice and other 
eatables, and preparing therii for the great occasion. 
Thoubat had two sons who wore the dress of Samane, 
He gave to each of thein a pair of scissors, and desired 
them to go through the street of the village and shave 
the head of all the children they would meet with, as a 
token of their entering into religion. The order was 
punctually executed. The parents of the lads were, then, 
told, that on such an occasion, it was customary to make 
considerable offerings. The offered articles, however, 
Would be on this occasion, employed for feeding the 
great Gaudama who was expected in the place, with a 
great number of disciples. All the people brought in 
large offerings of various articles of food, such as rice, 
oil, butter, and other comestibles. In this manner, by 
means of such an expedient, the cunning Thoubat, with- 
out any cost to himself, was able to make a great display 
of the choicest dishes to be laid before Gaudama and his 
disciples, on their arrival to Atooma, and earn for him- 
self the reputation of a very liberal and generous mam 
Budha acquainted with his conduct on the occasion, re- 
fused to accept the offering and forbade all his followers 
to eat of the food prepared by Thoubat. From that 
time the latter ever entertained ill-feelings towards Bu- 
dha, though he did not dare openly to give vent to his 
passion. 

Kathaba was thunderstruck at hearing such an unbe- 
coming language 103 from the mouth of the Rahan Thou- 

102. — The virtuous and zealous Kathaba, was at once convinced of the 
absolute necessity of soon holding a meeting of the wisest members of the 
assembly, for the purpose of ascertaining, and authoritatively determining' 
the genuineness of Budha' s doctrines. Human passions were already at 
work, deforming more or less in various ways, the instructions of the great 
preacher. Many, laying more stress on their talents, than on the authority 
of their departed instructor, began to entertain on certain questions, views 
and opinons evidently at variance with those of l>udha. The enemies of 
truth were numerous, even during his life time, when as yet overawed hy 



334 



LEGEND OF THE BURMESE BUDTIA. 



bat. He said to himself: if at this time, when there are 
but seven days since Budha entered Neibhan, there are 

his presence and matchless wisdom. Kathaba sagaciously foresees that tliei r 
number and boldness would scon increase to a fearful extent and threaten 
the very existence of religion. S i e was roused to. exertions by such consi- 
derations, and on that very moment, he resolved to assemble the Eiders of 
the assembly, as soon as convenient after hudha's funerals He was, it ap- 
pears, acknowledged by common consent the first of the disciples. He 
was entitled to that distinction by the renown of his abilities, before hi-s 
conversion, and by bis great proficiency under Hudha's teachings, subse- 
quently to that event. But a circumstance related by Kathaba, clearly 
indicates the intimate familiarity existing Detween the master and the dis- 
ciple, and the uubounded confidence the former placed in the latter. Dur- 
ing a walk, the 1 wo friends, if such an expressi mi be allowed, had entered 
into a more than usual intimate communion of thoughts and feelings: the 
soul of one had passed into the peisonof the other or rather both souls 
were blended together, and united so as to become one, in the bosom of a 
virtuous, high, rehned, sublime and philosophic friendship. They made an 
exchange of their cloaks. Kathaba. by putting on Budha's cloak, inherit- 
ed, as it were, his spirit and his authority. Hence his legitimate right to 
be appointed President or head of the first Council, assembled a little while, 
after Gaudama's Neibban. 

Our author maintains that the first council was held three months after 
Gaudama's demise. This important step was taken at Ladzagio, the capital 
of the kingdom of Kiug Adzatathat, who doubtless, made use of his royal 
power to secure tranquility during the deliberations of this assembly, under 
the presidence of Kathaba. The number of Religious that formed the coun- 
cil, is reckoned at five hundred. Its object was, as mentioned by Kathaba 
himself, to silence the voice of many who wished to innovate in religions 
matters, and follow their own views, instead of the doctrines of Budfia. 
They wished to shake on the yoke of authority, and arrange all things in 
their own way. 

The second general assembly of the Budhist Religious, was held one hun- 
dred years later, at Wethalie, in the tenth year of the reign of King Kaia- 
thoka, under the presidence of Rath a, who was assisted by seven hundred 
Religious. The object of this assembly w«s to regulate several matters of 
discipline. It is probable that a spit it of innovation Lad leapptared and 
begun to undermine the strictness of the disciplinary institutions, threat- 
ening to weaken the ties that kept together the members of the religious bo- 
dy, and deprive it of that halo of sacredness, that Lad hitherto rendered it 
an object of so profound and general esteem, respect and veneration. The 
council, moreover, revised the cannon of sacred books, and pnnfied it from 
all the imperfections and spurious writings that Lad been embodied 
with it. 

Two hundred and eighteen years after Gaudama's death. King Pamatho- 
ka or Athoka, ascended the throne of Palibotra, which was the capital of a 
vast and powerful empire. It was in the seventeenth year of that n>o- 
imrch's reign, that the third and last general assembly was held at Palibo- 
tra, under the presidence of Maugaiipata. Tins last and final revision of the 
sacred scriptures was made with the greatest care and labor. The piou* 
Athoka lent, to the decisions of the assembly, the influence of the secular 
power. The Pittagat, or the collection of the religions books, such as it 



LEG KM) OF THE BTRMESE BUDHA. 



335 



to be found people holding such a language, what will hap- 
pen hereafter. These persons will soon have followers 
who will embrace the profession of "Kalians, and, then, the 
true religion shall be totally subverted : the excellent 
law shall be in the hands of such persons, like a heap of 
unstrung flowers feat are scattered by the wind. The 
only remedy to such an impending misfortune, is to as- 
semble a council composed of all the true disciples, who, 
by their decisions, shall insure stability to religion, and 
fix the meaning of every portion of the law, contained in 
the Wini, the Thoots and the Abidaina. I am, as it were, 
bound to watch over the religion of Budha because of 
the peculiar predilection he has ever shown to me. On 

now exists, is supposed to be the work of that council. Iu the two follow- 
ing chapters, the subject of the councils, shall receive the attention it de- 
serves. 

There is a mosl important fact to be noticed here which must be consi- 
dered as a most remarkable rosuU of the third assembly. It forms the 
grandest era iu the history of Rudhism. and it is carefully noted down by 
our Burmese author. I mean the extraordinary zeal and fervor which 
seemed, at that time, to have simultaneously and powerfully acted for 
bringing about this mighty but peaceful religious commotion, that was to 
be felt, not only ju the Indian Peninsula, but far beyond the valley of Cash- 
mere, the country of Guzerat in the we it and northwest, beyond the snowy 
ranges of the Himalaya in the north, and the territories and kingdoms iu 
an eastern direction. King Athoka was then at the height of his power. 
His religious zeal induced him to make use of all the vast resources at his 
command, to favor the developement of the comparatively new religion. 
During the holding of the council, the Religious, tempered, as it were, their 
zeal, fervor, devotion and ardor for their religious cree !, in the middle of 
their conferences. They resolved to propagate with unremitting zeal, the 
tenets of the holy religion and extend it all over the world. The spirit of 
Gaudama seemed to have been infused in the soul of every individual Reli- 
gious, His ardent fervor glowed in the soul of all, who from that period, 
had but one dgsire, that of extending the boundaries of their spiritual em- 
pire. 

This is certainly one of those extraordinary epochs, when the indolent 
aud apathetic mind of the Hindoos, after centuries of a profound slumber- 
ing, seems on a sudden, to awake, and, with an unexpected vigor and youth- 
ful energy, bursting forth as a terific hurricane, brings about the most as- 
tounding revolutions, or commotions, that sweep with irresistible power, 
the old political aud religious forms, to establish new ones on the ruins of 
the former. The religious zeal that seized ou the Budhists of those days, 
and impelled them with an unheard of resolution, for disseminating their 
doctrines, coupled with the astonishing success that attended their preach- 
ings, forms one of the most prominent periods in the religious history of 
the world. 



m 



LEGEND OF THE BURMESE BUDIIA. 



one occasion, 1 walked with Budha, the distance of three 
gawots ; during that time he preached to me, and at 
the end of the instruction, we made an exchange of our 
tsiwarans, and I put on his own. He said : Kathaba is 
like the moon: three times he has obtained the inheri- 
tance of the law. His affection to my person, his zeal 
for my religion, have never been equalled. After my de- 
mise, it will behove him to stem the current of evil, to 
humble the wicked, and condemn their false teachings as 
subversive of the genuine doctrine. With such energe- 
tic means, my religion shall remain pure and undefiled, 
and its tenets shall not be lost and drowned in the midst 
of the raging waves of errors. Therefore, said the great 
disciple, I will hold an assembly of all the disciples, for 
the promotion and exaltation of the holy religion. This 
design Khthaba kept perfectly secret, and made known 
to no one. 

, At that time, four of the ablest Malla Princes, having 
washed their heads, and each put on a fine new dress, 
tried to set fire to the funeral pile made of sandal and other 
ordoriferous woods, and one hundred and twenty cubits 
high. Their efforts proving useless, all the other 
Princes joined them, with the hope that, by their united 
exertions, they would be able to set fire to the pile. 
Fans made of p aim leaves, were vigorously agitated over 
the heap of coals ; bellows made of leather blew in the 
same direction ; but all the efforts were of no avail. The 
Princes, surprised and disheartened, consulted Anoorouda 
as to the cause of such a disappointment. Anoorouda 
said to them, that the Nats did not approve of their pro- 
ceedings ; they wished that the great Kathaba should ar- 
rive and venerate the corpse, ere it be consumed by 
fire. No fire could be lighted, before the great Eahan 
had made his appearance. 

The people hearing the answer of Anoorouda, won- 
dered at the transcendent merit of the great Kathaba, and 
anxiously waited for his arrival. They said to each other : 
who is indeed this distinguished Rahan ? Is he white or 



Legend of rate Burmese budha. 33? 

black, short or tall? They took perfumes, flowers and 
Hags and went out to meet him and honor him in a be* 
coming manner. 

When the great Kathaba arrived in the city of Koo* 
theinaren^ he, without delay, repaired to the place where 
the funeral pile was efecteA. He adjusted his clothes in 
the most becoming manner, arid, with his hands joined 
to the forehead, three times turned round the pile, say- 
ing at each turn : this is the place of the head ; that is 
the place of the feet Standing then on the spot oppo* 
site to the feet, he entered into the fourth state of dzan 
for a while ; his mind having emerged therefrom, he 
made the following prayer wish to see the feet of 
Budha, whereupon are imprinted the marks that former* 
ly prognosticated his future glorious destiny. May the 
tdoth and cotton they are wrapt with, be unloosened, and 
the comm, as Well as the pile, be laid open and the sa- 
tred feet appear out and extend so far as to lie on my 
nead. He had scarcely uttered his prayer, when the 
whole Was suddenly Opened, and there came out the 
beautiful feet, like the full moon emerging from the bo- 
som of a dark cloud. The Whole assembly burst into 
loud applauses and continued cheers, on seeing this 
matchless prodigy, Kathaba stretching his two hands^, 
that resembled two lilies just blooming, feeM both feet 
firmly by the heels, placed them on his head and worship- 
ped. All his disciples followed his example and wor- 
shipped, Perfumes and flowers were profusely offered 
by the crowd. When this was done, the feet slowly 
withdrew into their place, the pile and coffin resumed 
fckcir natural position. As the sun and the moon disap- 
pear below the horizon, so the feet of Budha disappear- 
ed, buried as it were, into the folds of cloth and cotton. 
The people, at this moment, wept and loudly wailed : 
their affection for Bndha was evinced on this occasion 
more forcibly than when he entered the state of Neib- 
ban. 

The feet had hardly b£ on concealed from . the sight of 

44 



BBS LEGEND OF TOE BtEM^SE 

the people, when, without the interference of any oney 
fire caught the pile and soon set it in a hlaze of flames. 
The skin, the flesh, the muscles, the entrails and 
liver of the body were all consumed^ without leav- 
ing any trace of ashes and charcoal, as hutter or oil,- 
poured on a great fire, bum and are consumed with- 
out any thing remaining, Of the body all had dis- 
appeared except the relics; All the pieces of cloth 
that served to wrap up the body, except the oilier- 
Most and innermost, were also consumed. The relics of 
former Budhss whose lives were very ldng, resembled a 
lump of gold; Our Budba, whose life had been compa- 
ratively of a short duration, had said whilst yet alive : dur- 
ing my life time, religion has not been sufficiently diffus- 
ed ; those, therefore, who after my Neihban, shall obtain 
of my relics a small rjortiony be it but of the f size of a 
mustard seed, and build' a cizedi to- plac© them in, and 
Worship and make offerings to them, shall obtain a place 
of happiness in one of the seats of Nats. Among the re- 
lics, were the four canine teeth, the two bones that con- 
nect the shoulders with the neckbone, and the frontal 
bone. These are the seven great relics. They were in 
a state of perfect preservation, not at all damaged by fireV 
and are called Athambinana. Besides these relics there 
w r ere some others of a smaller dimension, in sufficient 
quantity to fill up seven tsarouts. Here is the size and 1 
shape of those sacred remains : the smallest were of the 
size of a mustard seed and resembled the bud of the 
Hingkow * the middle ones equalled the size of a rice' 
grain, divided: into two parts, and looked like pearls ; the 
largest were of the sizfe of a 1 pea and appeared like goldv 
When the pile was consumed by lire, water came down 
from the sky, as thick as the arm, which soon extinguish- 
ed the fire. The Malla Princes poured alsatfpon if an 
immense quantity of scented water. During all the 
while, the pile was burning, streams of flames issued 
from the leaves and branches of the trees, shining forth 
1#ith uncommon brightness, without burning the trees y 



LEGEND OF THE BUE.MESE BUDHA. 



insects of every description were seen flying in swarms 
on those trees, without receiving the least injury. 

In the place where the corpse had been exposed dur- 
ing seven days, the relics were deposited during the same 
length of time, and offerings ©f perfumes and flowers 
were incessantly made. Above them, a canopy bespang- 
led with gold and silver stars was raised, and bouquets of 
■'flowers and perfumes were hanging therefrom. From 
that place, to the one where the ornaments were deposited, 
the road was lined oil both sides with &e cloth ; the 
coad itself was covered with the finest mats. Above the 
■road was spread a splendid canopy bespangled with gold 
'Stars and flowers. The interior ©f the building was rich- 
ly decorated ; perfumes and flowers were seen hanging 
from the canopy. Around the building, masts were plant- 
ed, and adorned with, the five sorts of flags. Plantain 
trees were planted on both sides of the road, and jars of 
cool water were laid down, at a very short distance one 
from the other. From posts of well polished wood, were 
suspended lamps to be lighted day and night. The 
feox containing the relics, was placed on the back 
#®f a richly caparisoned elephant, and the precious, 
remains were honored in every possible way, by offerings 
^f flowers and perfumes, fey dancing, singing, music, re- 
joicings and loud acclamations. The Malla Princes, to 
insure the safety of the relics, bad a lime of elephants 
drawn round the place, then a second line of horses, 
then a third of chariots, then a fourth of warriors. Such 
precautions were taken both for ensuring the safety of 
the relics, and allowing time to every body to come and 
*do honor to them. 

At that time the courtiers of King Adzatathat,* know- 

* In what year happened the conversion of King Adzatathat to Rwdh'Urn, 
is not easy to .determine witfe precision. Though his father Pimpathara 
Was a zealous Uudhist from the very be^i»ing of the preaching of (Jaud'a- 
ma, his son seems to have kept aloof fvmxi the religious movement that 
took place in the royal city off Kadz&gio, within the precincts .of. the royal 
palace, and continued to adheVe to;, the tenets of the ancient orced. Hii 
IPffi; mv?Wsr, i\i the hitherto national reiigidny that is to §ay, BValiTrii^ 



MO 



LJEGKSD OF THE BURMESE BUDHA. 



ing well the tender affection their royal master bore unto 
Budha's person, were reluctant to convey to him the sad 

ism, does not appear to have been deeply seated in his soul. He was a 
shrewd, ambitious and crafty politician, and from what we know of the 
begining of his reign, his political principles were of the most elastic nature. 
Even after his conversion to Budhism, be does not appear to have scrupled, 
in the least, in resorting to the most questionable means, for satisfying his 
ambition. The dispute between ihe upholders of the contending systems, 
had, as it is often the case, shaken his former convictions, without impart- 
ing new ones. Perhaps lie remained in that ambiguous position, for a poli- 
tical object. He was glad to place himself at the head of the malcontents 
who, on account of the King's religious innovations, must have been nu- 
merous. Be that as it may, we see the Crown Prince of Had/agio receiving 
with open arms, Dewadat, the enemy of Budha, espousing his party, and 
looking upon him as his spiritual adviser. This occurred about ten or 
twelve years before Budha's death. With the advise of his new friend, ho 
compassed and effected the destruction of his father three or four years af- 
terwards, and became King in the 7th year before Phra's Neibban. His 
conversion probably took place after the death of Dewadat, four or five 
years subsequently to that event But it appears to have been sincere and 
earnest. His love for Budha's person was so intense, that it atoned fully 
for the harm which, under his name and protection, Dewadat had endea- 
vored to inflict on his great relative. 

Adzarathat reigned 32 years, that is to say, twenty five years after Gau~ 
dama's death. Under his reign, the first council was held with his consent 
and a promise to make the decisions of the Assembly to be received with 
respect, and strictly attended to This is the first direct interference of 
the secular power in matters of a purely ecclesiastical nature. Adzatathat 
was, however, too prudent in his policy, to persecute directly the holders 
of anti-budhistic opinions, who were as yet forming the great mass of the 
people. He zealously supported the new creed he had adopted ; but he 
left full liberty to the followers of the Pounhas. By the advice of Kathaba, 
Adzatathat fixed the begining of the religious era, on the year of Budha'a 
demise It is the one which is followed by all the southern Budhists. It 
was not the necessity of correcting certain errors in the calendar, which in- 
duced the King to adopt that mea ure, since a correction had been made 
148 years ago, by King Eetzana with the assistance of a celebrated Hermit. 
A religious motive, alone, induced the King to obtemperate to the solicita- 
tions of Kathaba on this subject, and lay. as the point of departure for the 
reckoning of years, the great event of the death of the founder of religion. 

The two names of riropathara and of his son Adzatathat, are indissolu- 
bly connected with the origin of Budhism, and its spread through the Ma- 
gatha country. . To the first, Gaudama owed much for the extraordinary 
buccess that attended his preachings, and the conversion of remarkable 
personages. In a country like India, the example of the King mu-t have 
exerted an extraordinary influence over the courtiers and the wealthy and 
powerful persons. The second rendered no less important services to tha 
cause of religion, by supporting openly the great Kathaba, the Patriarch of 
Budhism, and countenancing the decisions of the first council, which secure 
ed unity among the members of the assembly, at the very time that evil 
minded individuals endeavored to sow the seed of dissension among the 
Keligious, and upset the fabric which Budha's genius and zeal had just s&t: 



LEGEND OF THE BURMESE BUDHA. 



341 



intelligence of his demise, for fear of causing to him, too 
great an affliction. They took every possible precaution, 
and devised various means for preparing the King's mind 
to bear, with composure, the loss he had sustained. 
As soon as the monarch understood what the courtiers in- 
tended to say, he fainted successively three times. On 
each time, steam baths and an abundant pouring of water 
over the head, restored him to his faculties. When he 
became conscious, he wailed and lamented for a long 
time. Recovering from the shock of his deep affliction, 
he desired to assuage the grief caused by Budha's death, 
by procuring some of his relics. For that purpose, a 
messenger was despatched to the Malla Princes with the 
following request : You are the descendants of the great 
Thamadat, I, too, who rule over the Magatha country, 
boast of the same noble origin. For this reason, I put 
forward my claim for obtaining the possession of some of 
Budha's relics, which are now as his representatives. I 
wi'l give directions for the erection of a beautiful and 
tall dzedi, wherein they shall be deposited. I and my 
people shall have thus an object of worship. The 
Princes of Wethalie and of the neighboring states, 
sent a similar request. Those of Kapilawot and Aleka- 
pa followed their example. The Kings of Rama and 
Pawa, the Pounhas of Withadipa also sent in their re- 
clamations, with a threat of having recourse to the force 
of arms, were their demands disregarded. They soon 
followed their messengers at the head of their troops. 

The Malla Princes, on receiving those messages, con- 
sulted among themselves as to what was to be done. 
They agreed that, the relics of Budha being the most va- 
luable thing in the world, they would not part with them. 
Many angry words were exchanged among contending 
parties. They were almost ready to draw the sword, 
when a celebrated Pounha, named Dauna, made his ap^ 

up. Under the reign of those two soveriug^ religion gained a strong foot- 
ing in Magatha, and secured for itself an ascendancy whic!^ it retained with 
wious successes, for many centuries. 



:342 



LEGEND OF THE BURMESE BUDHA-. 



pearance. He stood on an elevated spot, and making a 
*sign with his hand, he began to speak in a language cal- 
filiated to smooth the irritation of the parties. Great 
was his influence over all, since there was scarcely a man 
in the island of Dzampoudipa who did not acknowledge 
Dauna as his teacher. O Kings and Princes, said he, 
hear one word that I have to say to you. Our most excellent 
Budha always extolled the virtue of forbearance. But you 
are ready to fight for the possession of his relics ; this is 
not good. Let all of you be now of one mind, with 
cheerful dispositions. I will divide the relics into eight 
equal portions. Let every one be ever solicitous to mul- 
tiply, in all directions, dzedis in honor of him, who was 
possessed with the five visions, that many may feel affec- 
tion for the most excellent one. Dauna went on explain- 
ing more fully the two stanzas he had recited, sayings 
O kings and princes, our most excellent Budha previous 
to his obtaining the Budhaship, whilst he was even an 
animal, a man and a Nat, practised the virtue of patience; 
fee always, recommended it, in all his subsequent prea- 
chings. How could you have recourse to open violence, 
to warlike weapons, for his relics % You are kings of 
eight countries % come to a quiet and peaceable arrange- 
ment on his subject : speak, to each other, words of peace 
and good will. I will have the relics divided into eight 
equal parts. You are all eqally worthy to receive your 
share. 

The Kings, on hearing the words of Dauna, came to 
the place where he stood, and entreated him to make 
eight equal portions of the relics. Dauna assented to 
their request. They went with him to the place of the 
relics. The golden coffin that contained them, was open- 
ed, and there appeared to their regards all the relics, beau- 
tiful like gold. The Princes seeing them said : we have 
seen the most excellent Budha gifted with the six glories 4 
and all the bodily qualifications of the most accomplished 
person : who could believe that these are the only things 
$aat remain of him \ They all wept and lamentett Whilst 



LEGEND 6E TfiE BURMESE BUDHA. 



they were overwhelmed with grief, Dauna abstracted one 
of the canine teeth and concealed it in the folds of hisr 
turban. All the relics were duly apportioned to all the 
Kings. A TJiagia, who had seen the doing of Dauna* 
took adroitly the tooth, without being perceived, carried it 
into the Nats' seats and placed it in the Dzoolamani dzedn 
When the partition Was over, Dauna was surprised not 
to find the tooth he had stolen. He did not, however, 
dare to complain, as his pious fraud would have been 
discovered. To console himself of such a loss, he asked for' 
the possession of the golden vessel, wherein the relics had 
been kept. His demand was favorably received and the 
golden vessel was given to him. 

The Maurya Princes, who ruled over the country of 
Pipilawana, hearing what had been done by Adzatathat 
and other Kings, went also with a great retinue to the' 
eity of Kootheinaron. The Malla Princes informed them 
that the relics had already been divided, and that there 
remained nothing but the coals of the funeral pile. They 
took them away, built a large pagoda over them, and wor- 
shipped. The place where the relics were deposited, are 
Radzagio, Kootheinaron, Wethalie, Kapilawot, Allakapa- 
ta, Rama, Pawa, and Witadipakka. 

King Adzatathat ordered a beautiful and well levelled 
road, eight oothabas broad, to be made from the city of 
Kootheinaron to that of Radzagio. The distance is 
twenty-five youdzanas. He wished to adorn it, in all its 
length, in the same manner as the Malla Princes had done 
for the road leading from the place where the cremation 
of the corpse had been done, to that where the relies* 
had been deposited. At fixed and proper distance s^ 
houses were built for resting and spending the night.- 
The King, attended by a countless crowd of people, went 
to take the relics and carry them into his country. Dur- 
ing the journey, singing, dancing and playing of musical 
instruments were uninterrupted. Offerings of perfumer 
and flowers were incessantly made by the people. At 
. certain intervals, they stopped during seven days, wheit- 



844 



LEaMt) of tut %mm*i, mimxi 



fresh honors were paid to the relics, in the midst of the* 
greatest rejoicings. In this manner, seVen months and 
seven days were employed hi going over the distance be- 
tween the two countries. At Radzagio, the relics were 
deposited in a place prepared for that purpose, and a 
dzedi was erected on them. The seven other Kings built 
also dzedis over the relics they had obtained. Dauna 
built one, too, over the golden vessel, and the Maurya 
Princes erected likewise one religions monument over the 
coals. Thus there were at that time ten dzedis, situate 
ed respectively in Radzagio, Kootheinaron, Wethalie-, 
Kapilawot, Allakapata, Witadipaka, Rama, Pawa, the 
Dauna village, and PapilaWana* The partition of the re* 
lies happened on the 5th of the waxing moon of Nay on ^ 
(June). There were altogether 8 Tsarouts of relics, that 
is to say-, & basketful. Each Prince had one Tsarout, that 
is to say, two Pyis. The Upper right canine tooth was 
token to the Nats' seats. The lower right tooth Was car- 
ried to the Gandala country : the upper left tooth was 
removed to Kalingga, and the lower left tooth, to the Na* 
ga seat. The other teeth and hairs of the head and 
body, Were distributed by the Nats, in a great number of 
other worlds. 

When the funeral ceremonies were completed, and the 
distribution of the relics effected in a manner satisfactory 
to all parties, Kathaba who was the acknowledged head 
of the Assembly, advised King Adzatathat to do away 
with the Eetzana era, and establish a new one-, that 
would be called the era of Religion, begining with the 
year of Budha's Neibban, that is to say, on the year 148 
vf the Eetzana era. The King joyfully assented to the 
pious request of the Budhist Patriarch, and was exceed* 
ingly rejoiced to have this opportunity of affording a fresh 
token of the great esteem he had for Budha's person. 

Many years afterwards, the great Kathaba entertained 
some fear in this mind, respecting the safety of the felics> 
distributed over eight distinct places, viz : Kootheinaron^ 
Radzagio, Kappila, Allakabat, Watadipaka, Rama, Pawa 



LEGEND OF THE FUJRMESiT. BUDHA. 



and Wetkalie.* He wished to have them all put toge- 
ther in a safe and secure place, where they could be pre- 
served, until better circumstances would afford an oppor- 
tunity to produce them out, and expose (hem to the res- 
pect and veneration of the true believers, all over the 
JDzampoudipa island. For this purpose, in the year of 
religion 20, he went to King Aclzatathat and said to him, 
that precautions were to be taken for securing the pre- 
servation of the relics. The King asked him by what 
means all the relics could be had from those who now 
possessed them. Kathaba replied that he would know- 
how to manage such a delicate affair. He went to the 
seven Kings who gave to him all the principal relics, 
keeping by themselves only what was strictly necessary 
to be deemed an object of worship and good will towards 
Budha's person. One exception was made in favor of 

*" We are without any direct information concerning the history of Bu- 
d hi sin daring the twenty years that elapsed after Gaudama's death. Bui 
we have allusions made in several places, which clearly iuclicate that the 
new religion had to struggle with many difficulties, before it could gain a 
strong footing in the places lying north of the Ganges. Though they had, 
been the seat of Budha's preachings, though the people had been intimately 
acquainted with all his doings, it appears that the Pounhas contrived to 
thwart, to a great extent, the results of his labors. At Kootheinaron, on 
the very spot illustrated by his death, we have seen an individual rejoicing 
at Budha's demise, because he would be now at liberty to act according to his 
wishes. He was not a solitary instance of open insubordination, since 
Kathaba felt that it was necessary, in order to check the growing evil, to 
assemble a council, three mouths after the death of Gaudania. This step 
does not appear to have produced all the good effects that were anticipated, 
The Patriarch of the Budhistie Church is represented to us as trembling 
for the safeiy of the relics. What could have caused this great anxiety I 
Doubtless there was a strong party, either within or without the Assembly, 
which was inimical to the worship paid to the remains of Bin I ha, and aimed 
at procuring their total destruction. In the relation of Hwen-Thsang, the 
writer has met with a passage in which mention is made of a period of 
time, when the pure doctrine alone was held, aud of a subsequeutfp— > :d, 
when the worship of relies would be prevailing. It is not Improbable thai 
in this passage, allusion is made to the time when the relics by the care of 
Kathaba, were buried secretly in the neighborhood of Radzagio, and remain- 
ed concealed during two hundred years. The conduct of Kathaba- for se- 
curing the safety of the relics, reveals an important fact, viz : -that there 
existed, from the earliest days of Budhisra, a great antipathy, in a fraction of 
the community, against the keeping and venerating Budha's remains. 1$ 
brought in, a split among the disciples which, was never mended, as the 
sequel will show. 

it 



346 LEGEND OF THE BURMESE BUDIIA. 

the relics deposited in the village of Hama ? because they 
were, in future times, to be carried to Ceylon and placed 
in the great Wihara or Pagoda. All the relics having 
been brought to Radzagio, Katbaba took with him, those 
pious articles, and went out of the city. He directed his 
steps in a south-east direction, loaded with this precious 
burthen, which he carried all the way. Having reached 
a certain spot, he made the following prayer : may all the 
rocks and stones of this place disappear, and there be, in 
place thereof, a fine sandy soil ; may water never issue 
from this spot. Adzatathat ordered the soil to be dug 
very deep : with the earth, bricks were made, and eight 
dzedis were built* This was done for the express pur- 
pose of preventing people to suspect the real object that 
both Kathaba and the King had hi view. The depth of 
the hole was eighty cubits. Its bottom was lined with 
iron bars. To that bottom was lowered a chapel monas- 
tery made of brass, similar in shape and proportions to 
the great Wihara of Ceylon. Six gold boxes containing 
the precious relics were placed in this chapel monastery. 
Each box was enclosed in one of silver, the latter in one 
adorned with precious stones, and so on, until eight boxes 
were placed one in the other. There also, were arrang- 
ed 550 statues, representing Budha in 550 preceding ex- 
istences, described in the sacred writings : the statues of 
the 80 great disciples, with those of Thoodaudana and 
Maia. There also were arranged 500 lamps of gold and 
500 lamps of silver, filled with the most fragrant oil, with 
wicks made of the richest cloth. The great Kathaba 
taking a leaf of gold, wrote upon it the following words : 
In after times, a young man, named Piadatha, shall as- 
cend the throne, and become a great and renowned im> 
narch under the name of Athoka. Through him, the re* 
lies shall be spread all over the island of Dzampoodipa. 
King Adzatathat made new offerings of flowers and per- 
fumes. All the doors of the monastery were shut and 
fastened with an iron bolt. Near the last door, he plac- 
ed a large ruby, upon which the following words were 



LEGEND OF THE BURMESE BUDHAr 



347 



written : Let the poor King who shall find this ruby, 
present it to the relics. A Thagia ordered a Nat to watch 
over the precious deposit. The Nat disposed around it, 
figures the most hideous and terrifying, armed with 
swords. The whole was encompassed by six walls made 
of stones and bricks ; a large slab of stone, covered the 
upper part, and upon it, he built a small dzedi. 

Five years afterwards, that is to say, in the 25th year 
of the Religious era * King Adzatathat died ; and, like- 

* In the previous note on Neibban, the writer, having forgotten to men- 
tion the application the Burmese make of this term to three distinct ob- 
jects supplies here the omission, in the hope that the following may enable 
the reader to come nearer to the true Budhistic meaning of Neibban. 

There are, say the Bud hist Doctors, three kinds of Neibban, respecting 
the person of Gaudama, the Neibban of Kiletha or passions ; the Neibban 
of Khandas, or supports of the existence of a living being ; and the Neib- 
ban of D-itou, or of the relics. 

The first took place at the foot of the gniaong or bodi iree, when Gauda- 
ma became Budha. Then, to make use of the language of Budhists, at that 
moment, the fifteen hundred passions, that is to say, all passions were 
quieted, extinguished and for ever put an end to. 

The second Kind of Neibban, happened near the town of Kootheinaron 
when the five Khandas, or the constitutive parts of Gaudama's being, were 
quieted, that is to say, ceased to act. and were absolutely destroyed. 

The third kind will take place at the end of the period of five thousand 
years, reckoning from the death of Gaudama. This is the period which he has 
assigned to the duration of his religion. Then all the relics of Budha that 
will be still existing, will be miraculously congregated on the spot where 
stood the tree Bodi. After having been the centre of the display of several 
extraordinary wonders, they will be consumed by a fire that is to come out 
of them. They will disappear and vanish for ever, as the flame that has 
consumed them. 

The idea suggested to us by the application of the word Neibban to 
these three objects, is that of a cessation of action, cessation of existence, 
and cessation of being. Indeed, it is impossible not to seet in the meaning 
of this world the horrifying idea of absolute annihilation. The writer 
frankly avows that he has been, during many years, unwilling to adopt a 
conclusion, which the obvious meaning of the words pointed oul in a clear 
manner. He hoped that a deeper insight into the system of Budhism 
would lead him to a conclusion more consonant with reason. But he has 
been completely disappointed in his expectations. By what process of ar- 
guing has the founder of Budhism, arrived to such a despairing terminus % 
How has he been led into that horrible abyss 1 How has he contrived to si- 
lence the voice of conscience, and set aside the clearest innate notions of hu- 
man mind 1 Gaudama took his departure from a true principle, viz : that 
there are miseries in this world, attending the condition of ali beings moving 
within the circle of existences. But ignorant of the real cause that has im- 
ported miseries into this world, he never could discover the way by which 
wan can convert them to a useful and beneficial result. He declared that all the 



LEGEND OF THE BURMESE BttfJH'A. 



wise, all those that had been present on this occasion, 
disappeared one after the other, from the scene of this 
world. A small dzedi indicated the place where the sa- 
cred relics had been religiously deposited. But in due 
course of time, the place being no longer heeded by the 
people, soon become overgrown with bushes, which 
screened from sight, the modest monument itself. The 
relics remained buried in that manner, in the bosom of 
the earth, until after a long period of time, there was to 
appear, at last, a mighty ruler, full of zeal for the pro- 
motion of religion, who would be worthy to render a 
becoming honor to the relics, and to propagate them 
throughout the length and breadth of the island of Dzam- 
poodipa. This great event shall be subsequently narra- 
ted in a following chapter. 

efforts of a wise man ought to converge towards one point, that of freeing him- 
self from all the states of existence. The four mesrgas or ways to perfection, 
lead to that great result. By science, connected with the practice of virtue, 
the wise man frees himself from all passions which are the real causes which 
make a being move into the circle of existences. When they are, not sub- 
dued but exterminated, there is no longer a cause that impels man into' ano- 
ther existence. The end of a being has come. When we speak of the end of a 
being, we understand its complete and entire destruction, or in other terms- 
its Meibban. Nothing remains of him. The materialist principles of ge- 
nuine Budhism forbid us to think of a soul or spiritual substance surviving 
the destruction of the terrestrial portion of man's being. When Gaudama 
unfolds his precepts and maxims for guiding man in the acquisition of 
science, and the destruction of his passions, he elicits the admiration, nay 
the astonishment of the reader, at the sight of the profound knowledge of 
human nature which he displays. But this feeling soon gives place to ano- 
ther of pity, sadness and horror, when one sees that h* has been led to ther 
Ik-ink of Neibbaiv. 



Chapter XVI. 



After Budha* s death, zeal of Kathaba in upholding genuine doctrines 
— He selects 500 elders, to become Members of a Council or As- 
sembly — Radzagio is fixed upon for the holding of the council — 
He repairs thither with a portion of the appointed members — 
Behavior of the amiable Ananda, previous to his departure for Ra- 
dzagio — King Adzatathat supports Kathaba in his views — The 
Hall for holding the council is prepared by his orders — Ananda is 
qualified in a miraculous manner for sitting as a member of the 
council— Holding of the council under the presidency of Kathaba 
— Establishment of the Religious era — Destruction of Wethalie by 
Adzatathat — The successors of that Prince — In the days of King 
Kalathauka, a second council is held at Pataliputra, under the 
presidency of Ratha — Causes that provoked the holdirg of a second 
Assembly. 

Having completed the narrative of all that relates to 
the relics, we have to retrace back our steps, and give an 
account of the development and spread of Budhism, into 
various countries. 

After the cremation of Budha's mortal remains, and 
the distribution of the relics, peaceably managed by the 
Pounha Dauna, Kathaba, on account of the high esteem 
Budha ever had for him, esteem which he had manifest- 
ed in a striking manner when he vested him with his one 
robe, considered himself as having been thereby, espe- 
cially appointed to provide effectual means for placing 
the law on an unshaken foundation. As a monarch, be- 
fore his death, appoints his son to succeed him, to wield 
the supreme power and keep it in his family, in a like 
manner, Budha had appointed his eldest spiritual son, to 
take his place. Being, therefore, the acknowledged 
head of the Assembly, he had but one object in view, the 
maintenance of the doctrines and institutions of his great 
master, in their original purity, and the establishment of 
Religion on a firm basis. When on his way from the 



350 



LEGEND OE THE BURMESE BUDHA. 



town of Pawa, to that of Kootheinaron, to be present at 
the funeral of Budha, he had met with a Rah an, who had 
given him particulars respecting the last moments and 
death of Gaudama, and the same time, had dared to ex- 
press feelings of satisfaction on that mournful occasion, 
in the following manner : now that our master has gone 
to Neibban, he will be no longer amongst us to tell us, 
you must do this, you have to shun that : such a regula- 
tion ought to be observed ; such a duty is to be perform- 
ed. W e shall hear no longer the reproaches he was 
wont to address to us. At present, we are at liberty to 
do what we like, and to follow our own inclinations. 
Such an unbecoming, nay impious language stung to the 
quick the ardent soul of the venerable Kathaba. From 
that moment, he was daily engaged in revolving in his 
mind, and examining within himself, what would be the best 
course to be entered upon, in order to keep intact the 
doctrines he had heard from the mouth of Budha him- 
self, and establish upon a firm basis the religious institu- 
tions he so much valued. As soon, said he within him- 
self, as the funerals of the most excellent Phra shall have 
been performed with a becoming solemnity, I shall con- 
gregate together the most zealous and learned members 
of the Assembly, and with, their united efforts and ener- 
gy, I will oppose the spreading of false doctrines, which 
obscure the true ones. I will put down the newly in- 
vented erroneous disciplinary regulations, by setting in a 
strong light, the genuine ones, lb prevent, in future, 
the reoccurence of similar evils so detrimental to religion, 
all the preachings of Budha, as well as the disciplinary 
rules, shall be arranged under several heads, and commit- 
ted to writing. The books containing the above, shall be 
held up as sacred.* 

* Kathaba speaks of the Pitagat or collection of the scriptures as of a 
compilation that was to be put in writing, for better securing its fixity and 
permanency, and preventing, as far as human wisdom could reach, the in- 
troduction of new and heterodox doctrines. I feel inclined to believe that 
this expression is put inio the mouth of the Patriarch, and that, in all likeli- 
hood, he never uttered it. It is probable that during the first ages of Bud- 



LEGEND OF THE BURMESE BUDHA, SSl 

Agreably to the plan lie had fixed upon, twenty days 
after Budha's demise, the great Kathaba profiting of the 
circumstance that had brought together so many Rahans 
from all parts, to the town of Kootheinaron, commu- 
nicated his views to all the Rahans congregated in that 
place. Having received from all his brethren, a suitable 
encouragement, Kathaba selected from among them all, 
four hundred and ninety-nine of the most learned. They 
were all Rahandas, that is to say, they had all reached 
the last degree of perfection, with the exception of Anan- 
da, who was but a Thautapan, and, therefore, had only 
entered into the current that was to drift him to perfec- 
tion. 

It may be asked why was Ananda selected as a mem- 
ber of the future council, since, in point of spiritual at- 
tainments, he was very inferior to all his brethren upon 
whom Kathaba's selection had fallen. Let it not be be- 
lieved that he owed this distinction, to his royal extrac- 
tion, or to his being first cousin to Budha and the friend 
of Kathaba, or to the venerable appearance, grey hairs 
imparted to his person. His brethren were full of love, 
and esteem for him. They had the greatest regard for 
all that he said, because having always attended on Bu- 
dha's person, during twenty-five years, lived with him in 

liism, the doctrines were not put in writing, but orally transmitted. For 
supporting this apparently incredible assertion, we have the testimony of 
the authors of the Cingalese collection, who distinctly state, that during 
more than two hundred years, after the introduction of the religion in Cey- 
lon, tradition was the only vehicle for transmitting the contents of the Pi- 
tagat. Moreover, it is by no means certain that the inhabitants of the Irra- 
waddy valley, possessed a copy of the sacred scriptures, previous to the 
voyage of Budhagosa from Thaton, to Ceylon, in the beginning of the 5th 
century of our era. Ue went to that island for the express purpose of mak- 
ing a copy of the Pitagat, and bringing it over to his countrymen. He that 
as it may, the question on this subject is far from being settled. It well 
deserves the attention of the learned. A satisfactory solution may throw a 
much wanted light, upon the history of early Budhism. When' we consider 
that Maheinda, the son of the mighty and pious Athoka, was the head of the 
mission which, after the termination of the third council, went to preach 
religion in Ceylon, it is impossible riot to suppose that he would have 
brought over with him a copy of the collection of the sacred scriptures, had 
that collection been put in writing, at the time that ho left Pataliputra for 
bis pious errand, 



#52 LEGEND OF TH£ BURMESE BUDHA. 

the greatest intimacy, and followed him as the shadow 
does the body, he was perfectly conversant with the doc- 
trines of Gaudama which he had heard expounded on all 
occasions and to all sorts of people. All the Eeligious 
were unanimous in declaring him worthy to be associated 
to those who were to compose the synod. Kathaba was 
delighted at such an opinion which agreed so well with 
his own. 

Kathaba examined afterwards what was the most be- 
fitting place for holding the council. Having reviewed 
successively the various cities situated in the neighbor- 
hood of Kootheinaron, he was pleased with none of 
them. Eadzagio appeared to him, on every respect, the 
best place that could be selected. The city and its su- 
burbs were very populous ; the people lived in affluent 
circumstances ; alms could easily be procured, even for a 
large Assembly, during any period of time ; monasteries 
about the city were both numerous and of great extent. 
All those advantages combined together, induced Kathaba 
to give the preference to that city. To this, his brethren 
unanimously assented. 

When those preliminaries had been settled, Kathaba, 
on the fifth of the waxing moon of Nay on, spoke as fol- 
lows to the members of the future council: Brethren, you 
have before you forty days to prepare yourselves, and dis- 
pose every thing to hold yourselves ready for beginning 
the great and important affair, for which we have to as- 
semble at Eadzagio. Let none of you bring forward any 
pretext for postponing his going to the place that has 
been fixed upon, such as sickness, or the consideration of 
parents, friends, relatives, or even teacher. Every one 
of us must be prepared to forsake every thing, for pro- 
moting the great object we have in view, the exaltation 
of religion, 

When he had spoken in this manner, he took with him- 
self two hundred and fifty Eeligious, and shaped his course 
in the direction of Eadzagio. Some while afterwards, 
Auoorouda attended with nearly a similar number of 



LEGEND 0E THE BURMESE BUDHA. 



353 



brethren went to the same place, by following another 
road. The venerable Poimna remained in Kootheinaron 
with seven hundred brethren. The other Eeiigions, not 
designated by Tvithaha. withdrew in various other locali- 
ties. 

Whilst these things were talking place, the ever kind 
hearted and affectionate Ananda availed himself of a por- 
tion of the forty days allowed by Kathaba, to proceed to 
Radzagio, to give full scope to the feelings of love he en- 
tertained for the person of Budha, He employed a part 
of that time, in revisiting the various places that had been 
the favorite resorts of his beloved departed Master, the 
Dzetawon monastery, in particular. Full of love for the 
memory of Budha, he was seen entering into the monas- 
teries where he was wont to serve him daily, with a most 
•affectionate regard, his eyes bathed in tears, and doing 
out of respect for him, the same humble but devoted ser- 
vices. He swept the room, made the bed, brought the 
water, in the same way as if Budha had been present. 
With a low tone of voice often interrupted by sobs, 
he was heard repeating with the accent of deep sadness, 
tempered by love : this is the place where the most exceh 
lent Phra sat down : this is the bed upon which he slept ; 
this is the verandah through which he paced to and fro ; 
this is the place where he bathed ; and on each spot, he 
stood a while and shed abundant tears. At such a sight, 
the people felt their love towards Budha's person, in- 
creasing to a tenfold. They accompanied his loving dis- 
ciple, joined him in his pious offices, and with him wept 
as bitterly, in remembering the person of the great 
teacher, his manners and his preachings, as they did 5 
when they heard of his death, Having performed all 
those pious duties, Ananda left that place and hastened 
to the city of Radzagio. 

When all the Religious had congregated, the occu- 
pants of the eighteen monasteries that were spread in the 
neighborhood of kadzagio, had to leave them, and make 
them over to the new comers. All the five hundred Re- 

46 f 



3o4 



LEGEND OF THE BURMESE BUDHA. 



ligious .spent the festival day of the full moon of Watso, 
together with occupants of those places. After the 
performance of the usual devotions, they were left 
alone in the undisturhed possession of the above named 
monasteries. But the buildings were found in such 
a bad order, that they required important and imme- 
diate repairs. Moreover, they were in a state of un- 
bearable uncleamiess, and it was deemed necessary to 
have them well rubbed and washed. The cause of 
this disordered state was this : when the occupants of 
those places heard of the approaching death of their 
great teacher, they had hastened to Kootheinaron, and 
there was not one left to take care of the dwellings, and 
keep them in good order. To have the evil remedied, 
Kathaba accompanied by a large retinue of his most re- 
markable brethren, went, on the second day after the full 
moon of AVatso, to the palace of King Adzatathat, who 
received him with every mark of respect and immediate- 
ly inquired about the subject of his visit. Kathaba ex- 
plained to the monarch the object of his coming to Ea- 
dzagio, with five hundred of the most distinguished Re- 
ligious. I desire, said he, to confute error and to pro- 
claim truth. My greatest wish is to promote the sa- 
cred cause of our holy religion. For that purpose, I 
have with the concurrence of all my brethren, resolved 
to hold a synod composed of the principal members of 
the Assembly. We ask from you, O King, the favor of 
causing the 18 monasteries of Eadzagio, to be repaired, 
for our dwelling, and also to give orders for the erection 
of a spacious hall, which shall be the place of our meet- 
ings, for discussing various subjects relating to religion. 

Adzatathat joyfully assented to the proposal and de- 
mands of the Budhist Patriarch. He gave full liberty for 
the holding of the council saying : my power and that of 
the Law are now at your command. He gave immediate 
orders for putting in perfect order the dwelling place of 
the Rahans. On the southern face of mount Webhara, 
there was a cave which had been a favorite place of resort 



LEGEND OF THE ttURYll-SE Hi OH A. 



353 



With Budha, during the seasons that he spent at ttadza- 
gio, in the Weloowon or bamboo grove monastery. That 
spot was fixed upon, as the fittest for the holding of the 
Assembly. Adzatathat sum moned in his presence the most 
skilful workmen, and commanded them to exert all their 
skill and talents in erecting a Hall, worthy of the mem- 
bers of the assembly that was to meet within its pre- 
cincts. The ground was, at first, encircled with a fence. 
A fine flight of steps made with the utmost care, led from 
the bottom of the hill to the spot, where was built the 
magnificent Hall, decorated with a profusion of the 
choicest ornaments, and surpassing in beauty and elabo- 
rate work, the stately dwellings of Princes. Five hun- 
dred mats for the accomodation of the Religious, were 
disposed in the south of the Hall. The seat of the Pre- 
sident was placed opposite, in the northern part. In the 
centre, but facing the east, a seat resembling a pulpit, 
was raised : upon it was laid a beautiful fan made of ivo- 
ry. When the work was finished, Adz ata that informed 
Kathaba that the work was completed, and the Hall rea- 
dy for the projected meetings. 

It was on the full moon of the Wakhaong, (August), 
that the first conference was to take place and the coun- 
cil to be opened. On the day previous, some Rahans 
made a remark on the circumstance of Ananda being al~ 
lowed to become a number of the council, though he was 
but a Thautapan, and had, as yet, to ascend the three 
other steps of Thakadagan, Anagan and Uahanda, before 
he became a Arahat. This remark made with very little 
moderation, greatly affected and grieved the tender heart 
of Ananda. No time was to be lost : he knew that on 
the following day, the council would be opened, and he 
could scarcely hope to be tolerated as an exception, in 
the midst of his brethren. He withdrew in a quiet and 
retired place, resolved to do his utmost to obtain that 
which he felt he was in need of. He began to meditate 
with much attention : but the desired object of his wishes 
was as yet far from him. He thought of Budha. Whilst 



45 () LEGEND OF J W E BURMESE BVmt*, 

fee was continuing his mental labor until midnight, he 
lieard a voice telling him to apply himself to the labor of 
a higher order, to Kamatan. This was a flash of light, 
that illuminated his mind. The exercise lasted until a 
little before day break. At that time, Ananda left the 
walking place, and went to his room to take a little rest. 
He sat on his bed. Between the short time that it took 
to raise his feet from the ground, and lay the head over 
the pillow, Ananda was delivered from the bands that 
keep a being in the whirlpool of existences, and he be- 
came a Kahanda, 

On the fifth of the waxing moon of Wakhaong, the 499 
venerable members attired with their cloak, and carrying 
the mendicant's pot, assembled in the Hall, at the entrance 
of the Webhara cave. Each member occupied his own. 
Ananda's place alone was without its occupant. On a 
sudden, by the power of the virtue now inherent in his 
person, Ananda appeared among his brethren, The ap- 
pearance of his face resembled a ripe palm fruit. It was 
beautiful as the moon in its full, emerging from the bo- 
som of a cloud ; as a newly polished precious stone, on a 
piece of fine cloth • as the water lily blooming at the rays 
of the morning sun. It reflected the inward perfection 
which had just been communicated to him, and exhibi- 
ted it, in unmistakable signs, to the assembled Religious. 

Every arrangement being completed, and the members 
occupying in silence their respective seats, Kathaba three 
times praised Budha, He then asked the fathers of the 
assembly, which of the three parts, the instructions, the dis- 
cipline, or the metaphysics deserved the priority in the 
discussions that were to begin. They answered that the 
discipline being the soul and ornament of religion, it de- 
served the preference. He asked them to appoint him 
whom they thought the fittest to occupy the pulpit. 
They all were unanimous in selecting Oopali, though 
Ananda was worthy of such a distinction. The reason of 
the selection is the following : On one occasion, Budha 
bad openly declared that among all the Religious, or the 



LEGEND OF THE BURMESE BUDHA. 



357 



members of the Assembly, Oopali was the most fervent 
in observing the regulations of the Wini. Then Katha- 
ba said : Brethren, since you have given the preference 
to the venerable Oopali, let him have it. The venerable 
Oopali said in his turn : Brethren, hearken to my words : 
having been selected by the Assembly for answering all 
the questions relating to the Wini, I accept the honora- 
ble task, thus imposed upon me. When he had spoken, 
he rose from his place, threw a part of his cloak upon 
one shoulder, bowed to the members of the Assembly, 
went to the pulpit, sat down, and held the ivory fan in 
his hand. 

Kathaba, from his own seat, addressed Oopali and 
said : venerable Oopali, in what place, has the most ex- 
cellent Phra enacted the commandment, respecting the 
first of the four sins, called Paradzika ? Oopali answer- 
ed : in the country of Wethalie. To whom was allusion 
made, when this commandment was "published ? Allu- 
sion was made to Thoudein, the son of Tananda Pounha. 
What was the cause of such an enactment ? The sin of 
fornication he had committed. The President addressing 
the assembled fathers, said : Brethren, you have all heard 
what regards the circumstances connected with the first Pa- 
radzika : let this article be noted down, and its admission 
and sanction be proclaimed aloud. It was done so. All 
the members accepted it. At that moment an earth- 
quake «was felt. The same method was observed as re- 
gards the three other Paradzika. They were unanimous- 
ly accepted by the members of the assembly. Oopali 
was successively questioned by the President, upon the 
other regulations of the Wini, viz : the 13 Thingaditheit, 
the 2 Donay-a-niga, the 30 Niseggi Padzeit, the 92 Padzeit, 
the 4 Walidathani, the 75 Theikkabot which are named 
Adikarana-thama. In all 227 regulations. Moreover, 
there were added the 80 (Banawara), Khandaca, and the 
25 Parawira. These several divisions form the collection 
called Wini Pitagat. When the final sanction had been 
given to all those points, a mighty earthquake was felt a 



358 



LEGEND OF THE BURMESE til DUX. 



second time. The venerable Oopali laid down the ivory 
fan, rose up, came down from the pulpit, reverentially 
saluted all the Brethren, and returned to his own seat. 

The President addressing the company said : Brethren, 
hearken to my w r ords : If it be your good pleasure, we 
shall discuss at present the Thoots or the instructions, 
orally delivered unto us, by our most excellent Master. 
Whom shall we appoint to answer the questions I shall 
put him on this subject ? They all unanimously elected 
Ananda, who having always, and on all occasions, accom- 
panied Budha, was better acquainted with his preachings 
than any other Religious. Then the President added : 
Brethren, if it be agreable to you, I will duly question the 
venerable Ananda. The latter likewise said : Brethren, 
hearken to my words : Since it is acceptable to you, I 
will answer all the questions on the Thoots, which our ve- 
nerable President shall put to me. Then, he rose from his 
seat, arranged his cloak on one of his shoulders, respect- 
fully bowed to the Assembly ; and ascending the steps of 
the pulpit, he sat down and held in his hand the ivory 
fan. 

The President addressing the Assembly, said : Bre- 
thren, in the Thoots, there are several parts or divisions. 
There is the division called Thingiti, which has also sub- 
divisions. Which shall I fix upon, to begin our session ? 
They answered : let us begin with the Diga-thingiti which 
contains 35 Thoots, and out of this, the Silakhanda which 
includes 13 Sermons or Thoots. It was on the first, call- 
ed Bhramadzala that the questions were put. The Pre- 
sident put the following questions to the venerable Anan- 
da : In what place was the Bhramadzala Thoot preach- 
ed I He answered : in the Mingoon Hall, situated in the 
middle of a grove of Mango trees, half way between Ra- 
dzagio and the village of Nalanda. To whom was allu- 
sion made % To Thouppya a holder of false doctrines, 
and to a young man, named Bramada. For what reason was 
such allusion made ] Because both had been ungrateful 
to Budha. Similar questions were put for each thoot of 



LEGEND OF THE BURMESE BUDHA. 



359 



this division, and suitable answers were given in a like 
manner. The same mode of proceeding was observed 
for each sermon or thoot of the following divisions. 
When all the explanations had been given, by the speaker, 
all the assembled brethren, with a perfect unanimity, assen- 
ted to all that had been said. 

When the work on the Thoots was completed, the whole 
collection was called the Pitagat Thoots. Ananda rose 
from the pulpit, placed the ivory fan upon the table, res- 
pectfully bowed to the Assembly, and returned to his 
own place. 

The President addressing again, the assembly, reques- 
ted them to designate him, who, in their opinion, appear- 
ed to be best fitted for answering all questions, on the 
third part of the sacred scriptures, the Abidama. They 
unanimously selected the venerable Anooroudha. When 
the choice had been fixed upon and agreed to, Anoorou- 
dha accepted the honor conferred on him, rose from his 
seat and saluted his brethren. He then, gravely ascen- 
ded the pulpit, sat down and held the ivory fan, into his 
hand. 

The President questioned him on the seven divisions 
of the Abidama, following the same order he had obser- 
ved previously, in treating of the two first parts called 
Pitagat. The occupant of the pulpit having returned 
due answers, and the assembly having testified their ap- 
probation in a unanimous manner, the council was 
brought to a close. It had lasted seven months, from the 
full moon of Wakhaong, to the full moon of Tabaong* 

* The collection of the Budhist scriptures is divided into three parts, 
called the three Pitagats, or the three baskets, respectively named the Wi- 
lli Pitagat, the Thoots Pitagat, and the Abidama Pitagat. The manuscript 
that the writer has had for his use, though correct in the main, is certainly 
defective in the enumeration of the divisions and subdivisions of the three 
great collections. He will, however, mention them such as they are enu- 
merated by the Burmese author, the few errors that may be detected, 
can easily be corrected by those who have in their possession the Ceylonese 
collection, as there is no doubt that the work now under consideration, is 
m abridgment of a mure voluminous compilation to be found in Ceylon. 

The divisions of the Wini arc ; Bikoo Patimouk, Bikoonee Patimouk, Bi- 



360 



LEGEND OF THE BURMESE BUDHA. 



The first council is called Pitzasatika Saiigaraua, be- 
cause, it was composed of 500 Eeligious. It is also 

koo Witin (probably Bikoo Win). ljikooni Win, 12 Ivandaka and 16 Pari- 
wara. 

The thoots are considered as the instructions orally delivered by Gauda- 
ma himself, either to his disciples in private, or to the assembled multi- 
tudes, during the 45 years of his public mission. In this collection, the 
disciples have learned the doctrines of the master, and found all the ele- 
ment's necessary to compose all the treaties, which, subsequently have 
formed the collections, called Wini Pitagat and Abidama Pitagat. No one 
-could ever believe that the author of Budhism could have busied himself in 
writing treatises on metaphysics-, or minutely and elaborately publishing 
the regulations under which, the body of his followers, called the Sanga 
were to live and spend their time In his instructions Gaudamos gave ut- 
terance to certain principles, which being seized upon by his disciples and 
their successors, were enlarged, developed and reduced into the shape of a 
treatise. In fact, he sowed the seed which being let into the soil of the 
mind of enthusiastic disciples, grew up and multiplied into the voluminous 
above named collections. Genuine Budhism must be found in the thoots 
of the oldest stamp. Any where else, we meet with the Budhism such as it 
has been developed by doctors and commentators. 

There are four collections of the thoots, named iSidifi Nike, Midzima Nike, 
Thaugoutta Nike and Eugouttara NiVe. They are likewise arranged under 
15 heads called : Koudakapata. Daiumapata, Oodana, Ithi, Wouthaka, 
Thouttanibat, Wi, Mama-wouttoo, Pita-wouttoo, Terixkatta, Terikatta, Dzat- 
takaui, Pitisambika, Apidana, Bud ha- watt od. 

The Abidamma has seven divisions, viz: Dammathingakani, • Wi.Uin, 
Datoogatta, Pbuggala-pignia, Kathawattoo, Yauiaik, Pafcan. 

The attentive reader cannot be bat surprised to see how the three great, 
divisions of the Budhist scriptures, are mentioned by the members of the 
first council, as things already existing and arranged with the same method 
as they have been disposed during succeeding ages. It is certain that such 
divisions of Gaudamas doctrines, did not then exist at that time. Are we 
to conclude, therefrom, that the fact of the holding of the first council, is to 
be rejected, as a mere invention, because the mode of relating some particu- 
lars concerning that great assembly, is liable to be seriously objected to. 
It seems that such a conclusion would be a too hasty one. 

For establishing the fact of the holding of the first council, we have the 
•evidence supplied to us by ail the Budhistic writings, found in the various 
•countries were that religion has been established. Moreover, several monu- 
ments of great antiquity allude to that first assembly. We can scarcely 
raise a doubt upon the existence of the fact. But how are we to account 
for the manner in which mention is made of compilations which undoubt- 
edly were not existing at that time ] The reduction of ail the particulars 
•connected with the first assembly, must have been made a considerable 
time after the howling of the said assembly, at an epoch, when the 13iidhistio 
scriptures had already been arranged under three distinct heads. The au- 
thor, familiar with the division or compilation into three parts, called Pita- 
gats, has arranged his narration in such a way, as to give to it a sort of agree- 
ment with a form which he thought must have been as familiar with others, 
&b it was with himself. It is probable that most of the points of dis- 
cussion, such as we find them in the narrative, were actually brought; for- 



LEGEND OF THE BURMESE JBUDHA. 361 

named Terika-sangarana, because, it was composed of 
Religious of the first order. The soul of Kathaba, at 
the happy conclusion of this important undertaking, was 
overflowed with the purest joy. lie felt that with such 
a work, the Religious Institutions rested on a strong ba- 
sis, and would last the whole period of 5000 years, as- 
signed to the duration of religion, by Gaudama himself. 

It was at the conclusion of the council, that King "A&- 
zatathat, with the concurrence of the End hist Patriarch, 
did away with the Eetzana era, and substituted thereto, 
the religious era begining in the year 1 48 of the said 
era, that is to say, on the year of Gaudama s death, en a 
Monday, the first of the waxing moon of Tabaong. 

Here is inserted, as a genealogical link, the names of 
the Kings who reigned at Pataliputra, from Adzatathat 
to Kalathoka, under whose reign was held the second 
council. 

Agreably to the prediction of Gaudama respecting the 
future calamities that were to befall Wethalie, on the 
third year of the religious era. Adzatathat having con- 
trived to sovv, through the instrumentality of a famous 
Pounha, the seed of dissension among the Princes of that 
city. Hung himself, on a sudden, with a large force, on 
the devoted city, possessed himself of it, and totally 
destroyed it. On his return into his own territories, 
the conqueror carried as captives, three hundred of 
the Princes and Nobles of the conquered state. His 

wanted before the Assembly, but in a shape, more simple aud general, and 
jess technical and positive. This is what can be said, in the present imper- 
fect knowledge of the history of Budhism, for extenuating the charge of 
wikVi forgery, which might be brought against the author of the redaction. 
Dn another hand, whilst prudent discretion commands us not to be too 
hasty in passing a sweeping condemnation against the compilation, wo 
m\i- 1 be very cautious in not admitting, at once, and not giving an, abso- 
lute credit to all what is found in writings which do convey to us many 
fellings of great antiquity, but evidently mixed with multifarious details of a 
comparatively modern origin. This last remark ought to be ever present 
to the mind of him who peruses some portions of the titagats. The huge 
mass of rubbish winch constitute the largest portion of the scriptures, is 
the production of the various Budhistic schools, which nourished eight and 
ten centuries after the first council. 
47 



382 



LEGEND OF THE BURMESE BUDIIA. 



reign lasted altogether, thirty five years. He died 
in the year 25th of the religious era. He was slain 
by his own son Oudaia-badda, who succeeded him and 
reigned until the year 40. He was in his turn, mur- 
dered by his son Anoorouda, who, also fell after a 
short reign, by the hand of his son and successor, 
Manta. This Prince reigned until the year 49. He met 
with a similar tragical end. His son Nagata-saka killed him 
and ascended the throne. He reigned until the year 53. 
The people of Pataliputra, justly shocked at the horrible 
and barbarous murders, which incessantly sullied the 
very steps of the throne, revolted against the race of 
those bloody Princes, and put an end to the line of Kings, 
who are aptly called the parricide Kings. 

Among the 300 Princes and Nobles, whom Adzatathat 
had brought over from Wethalie, one of them had a 
daughter remarkable for the accomplishments of her per- 
son, and the attainments of her mind. She was, by the 
order of the King raised to the position of a courtezan, in 
Hadzagio. Whilst engaged on. that course, she had a male 
child, whom, with unnatural feelings, she ordered to be 
thrown, during the night, in the midst of bushes, outside 
the city. A Naga guardian of the place watched over 
the infant and carefully protected him. On the follow- 
ing morning, the King happening to pass by, heard the 
sound thoo-thoo, many times repeated. It was the Naga 
who made this noise, in order to attract his attention. 
The King having sent one of his officers to the spot, the 
sound was coming from, was informed that an infant still 
alive, was laying there, under the guard of a Naga. Moved 
with compassion, he ordered the child to be forwarded to his 
palace, and had him carefully brought up. On account of 
the sound thoo-thoo which had been heard, and of the 
Naga that had been met on the spot, the child was named 
Thoo-thoo naga. He grew up and became an accomplish- 
ed Prince. The people who had rid themselves from 
the line of Parricide Kings, unanimously proclaimed him 
King, in 63. 



LEGEND OF THE BURMESE BUDHA. 



363 



That monarch, not unmindful of his mother's origin, 
reestablished the city of Wethalie and fixed in it, the roy- 
al residence. From that time, Kadzagio lost her rank of 
royal city, which she never, hereafter, recovered. He 
died in 81, and was succeeded by his son Kalathoka, 
who, as we shall see subsequently, had a long reign of 
28 years. 

We must show, now, how there has ever been a regu- 
lar and uninterrupted succession of eminent doctors, who 
have successively communicated to each other, the ge- 
nuine doctrine, from Budha, down to the time of the 
third council, that is to say, during more than two hun- 
dred years. The venerable Oopali had learned the Wini 
at the feet of Budha himself, and had for his chief pupil, 
the venerable Dantaka, who, in his turn, became the 
teacher of the venerable Thaunaka, The latter was the 
instructor of the venerable Seiggiwa, who, also, brought 
up to the knowledge of the true doctrine, the venerable 
and renowned Mauggali-patta. Dantaka, by birth, be- 
longed to the Pounha race of Wethalie. Having become 
a, Patzin, he attained to so great a proficiency in the reli- 
gious science, that Oopali placed him as the instructor of 
a thousand Religious, in the three Pitagats. Thaunaka 
was the son of a rich merchant. He became a convert 
to Budhism and entered in religion, at Badzagio. His 
remarkable mental attainments induced his superior, to 
give him the charge of initiating others, to the knowledge 
of the sacred doctrines. Seiggiwa was the son of a No- 
bleman of Pataliputra. On a certain day, he went 
with many companions into the monastery of Thaunaka 
and found him in a state of trance. The young visitor 
wondered at what he saw. From admiration, he passed 
to respect and love, and wished to become a disciple un- 
der him. He succeeded so well in his studies, that he 
deserved to become the master of the most celebrated of 
all, Mauggalipatta. Privious to his present existence, the 
latter was in one of the seats of Brahmas. He incarna- 
ted in the womb of a Pounha woman. When he was 



LEGEND OF THE BUEMESE BUDTIA, 



born, he grew tip, and showed a decided inclination for 
becoming a Bu&Mst, and treading on the foot steps of 
Gaudama. It was in 163 that the future President of 
the 3rd Council, became a Patziii. 

In the 20 th year of the reign of Kalathoka, in the 
Tear 100, there happened a sort of schism amongst the 
Rahans of Wethalie, Those of the Weitzi district, little 
regarding the positive injunctions of the Wini, undulged 
into certain practices openly at variance with them. 
This occasioned strong remonstrance from the part of the 
Kalians living in the western district, called Pawera. 
The dispute among the "Religious was soon noised abroad 
and caused some scandal. It was the following incident 
which revealed all the peril. 

The venerable Ratha was then living in the monastery 7 
situated in the Mahawon, in the district of Wethalie. 
Chancing to travel through the Weitzi district, he heard 
that, on festival days, the Rahans were wont to place 
near the entrance of their monasteries, certain vessels, 
half full of "water, and advised the people to put therein, 
each of them, a piece of silver, saying that the produce 
would be employed in purchasing dresses, and the other 
required utensils for the use of the Rahans. They were 
also allowing as lawful, the use of spirits, and were not 
very particular, respecting the observance of the law of 
celibacy. Ratha was greatly scandalized at all what he 
saw. He boldly told the people that it was not good to 
make offerings of money, because it was unlawful witb 
Religious, to possess any. He made similar observations, 
respecting the other trespassings. 

On the following festival day, no money was offered. 
The Rahans were much incensed at such a neglect. Ra- 
tha said to the people : laymen, because of such irregu- 
larities, the beauty of the days of worship is fading, the 
glory of religion is darkened. Budha, in his days, for- 
bade the offering of money, the use of liquors, and seve- 
ral other practices which are now introduced in this 
place. By the innovators, I am held up as a reviier of 



LEGEND OF THE BURMESE BUDHA. 



365 



the Kalians and as one deficient in benevolence towards 
you. I, as well as the Bah an s of the royal race, attend 
only to the prescriptions of the Wini, such as they have 
been laid down and published by Budha. The people 
replied to him : venerable Hatha, you are a true Rahan 
and you follow the right way. Pray, stay with us, and 
be our teacher ; we will abundantly supply you with the 
necessaries of life. Hatha going on his way, was always 
followed by the people, who in token of their respect and 
love, accompanied him to the Kootagara monastery, in 
the midst of the forest of Sala trees. 

The guilty Hahans, hearing of all that had been said^ 
and fearing the paramount influence of the venerable 
Hatha over the people, said to them : w r e shall not join 
with the Hahans of the royal race. We shall hold no in- 
tercourse with them. We shall expel Hatha from this 
district. With these dispositions they encouraged each 
other in the determination to offer a most decided oppo- 
sition, and maintain their newly invented practices. 

On his side, the venerable Hatha anxious for the safe- 
ty of the genuine practices, and zealous for the exalta- 
tion of religion, hastened to Kothambi, to warn the Heli- 
gious of that and the neighboring districts, against the 
evil practices of the Weitzi Hahans. To those he couid 
not meet in person, he sent letters and messengers to say 
to them : brethren, before the evil doers succeed in their 
iniquitous efforts to subvert religion, and render doubtful 
and uncertain the genuine regulations of the Wini ; ere 
they have time to set up false tenets, let us assemble, and 
with our united efforts, let us give strength and confi- 
dence to the good and righteous, and crush the wicked 
and the impious, 

At that time there lived on a mountain, in the upper 
Ganges a celebrated Heligious, named Sampakami. He 
was 120 years old, and had been a disciple of Ananda. 
To him, the zealous Hatha applied in order to have the 
questions at issue with the Weitzi Hahans, finally settled. 
He minutely explained to him the ten points of disci- 



366 



LEGEND OF THE BURMESE BUDHA* 



pline, on which they were at variance with the Wini. 
Sampakami fully agreed with the proposal and was of 
opinion that there should be held a general assembly in 
which the points in dispute should be examined and the 
schism put an end to. 

Some Religious, about sixty in number, appeared to 
have a leaning towards the schismatical party. They re- 
solved to go to Thaurya, where lived the celebrated Re- 
wati whose extraordinary wisdom equalled the quickness 
and flash of the lightning. The venerable Rewati, hear- 
ing of their wicked design, would not, in his abhorence 
for their opinions, meet them on any account. He left 
his own place and went from Thaurya, to the the town of 
Sankasa. When he had heard that they were follow- 
ing him and were already close to the place he lived in^ 
he removed to Kaiinna-goutra, then to Oudampara, sub- 
sequently to Eggalamoura and to Tharaudzati. 

At the same time, it happened that Hatha, with the ve- 
nerable Tsamputa, wished to go and have a meeting with 
Rewati, in order to place him on his guard, and to bring 
him over to their party. They met him at Tharaudzati 
in the evening, and during the whole night, made him 
acquainted with all the doings of the Weitzi Rahans, and 
begged him to declare openly which of the two parties, 
was in the right, r-ewati, at once, pronounced in favor 
of the Pawera Rahans, and condemned the opposite par- 
ty, on each of the ten points in dispute, and looked upon 
them as innovators and schismatics. 

During that time, the schismatic Rahans were not idle. 
They wished, also, to draw Rewati to their party. Hav- 
ing ascertained that he lived in Tharaudzati, they went 
by boat and ascended the river as far as that place. They 
carried with them many presents, suitable for Religious. 
Having landed, they took their quarters under a large 
tree. Rewati knowing their wicked intent, would not 
receive their presents, nor hold communion with them. 
Undismayed by this first check which they had received, 
they tried to obtain access to the master by the means of 



LEGEND OF THE BURMESE BUDHA. 



867 



the disciple. They offered him some presents, which in 
his simplicity he accepted. Meanwhile they urged him 
to prevail upon his teacher, to give them a favorable 
hearing. He made but once the attempt to introduce 
the subject with the greatest caution. Hewati, however, 
was on his guard : he administered, to his imprudent dis- 
ciple, such a rebuke as to deter him, from making any 
further attempt. His name was Outtara. He and all 
the Kalians went to Wethalie. 

To calm the heat of discussion, and bring the question 
at issue, to a complete settlement, the Walikarama monas- 
tery in Wethalie was selected, as the fittest place for hold- 
ing a general assembly, where both parties would attend, 
and endeavor to come to a mutual understanding. Out 
of an immense number of Religious, 700, the most con- 
spicuous for their learning, were selected by Hatha and 
E-ewati to be members of the assembly. But to render 
the discussion clearer and easier, it was agreed that each 
of the ten points should be first discussed by eight Ka- 
lians, four from each party. Xlewati, Samputa, Hatha 
and Thoumana represented the western or orthodox par- 
ty ; Samputakami, Thala, Koudyabantaka and Watha- 
kami acted for the opposite party. 

It is evident that in this dispute, the question was not 
about the Pitagat itself; it was admitted by both parties. 
The difficulty rested with certain points of discipline, ten in 
number which were to be settled by the authority of the 
Kambawa and Patimauk. The eight delegates having 
met in a private hall of the monastery, Hewati was desir- 
ed to question the venerable Samputa-kami on the ten 
points on which there was disagreement. He said: is it 
lawful to add to the food that is received, some salt or 
other condiments % Samputa-kami answered : it is not 
lawful. In what place was that point settled ? In We- 
thalie, as being contrary to the spirit of the Wini. What 
sin is entailed on him, who does such thing? The sin of 
Patzeit. Questions of a similar import were put as re- 
gards the drinking of milk in the afternoon ; the use of 



368 



LEGEND OF THE BURMESE BUDHA. 



waters - half fermented ; the drink of spirits ; the receiv- 
ing of gold and silver. Answers were given agreaoly to 
the tenor of the Wmi regulations. 

When the eight delegates had come to a decision, upon 
the ten points of discipline, they went into the great 
hall, where the 700 Italians were assembled. Ratha was 
the President of the Assembly. Samputa-kami was de- 
sired to ascend the pulpit, and hold the fan. The Presi- 
dent said to the assembled Rahans : Brethren, if it be 
pleasing to you, I will interrogate the venerable Sampu- 
ta kauri, on the Wini, and on the ten points in discussion. 
He followed the same order that had been observed in 
the first meeting of the eight Hah ans. The answers were 
unanimously received and approved of by the whole As- 
sembly. Then the President said : all discussion con- 
cerning the ten points, is now over ; let every one accept 
the decisions of the assembly and act agreably to them. 

This second council is called Thattasakita or the As- 
sembly of the 700 Eahans. It was held in 102, under 
the reign of Kalathoka. That Prince appears to have 
favored the party of the W eitzi Iiaharis. The Assembly 
lasted eight months. The canon of scriptures was like- 
wise arranged and determined as it had been done by 
Kathaba, in the first council. 

Among the principal members of the Assembly, were 
Samputa-kami, Thala, Koudzasambita, liewati, Thauna 
and Sambuta, who had been disciples of Ananda, Thon- 
mana and Wauthabakami had been disciples of the vene- 
rable Anoorouda. 

Partly from the countenance given by the King to the 
condemned party, and partly from the obstinacy shown 
by the easterners, in resisting the decisions of the council, 
the Budhistic society was divided into two great factions. 
The latter, that is to say the Weitzi Eahans established 
the great school called the Maha Thingika. The Tera- 
thaka was that of the Orthodox, it never changed in doc- 
trine nor in discipline. Until the third council, that is to 
gay,, during the space of more than a century, 18 different 



LEGEND OF THE BURMESE BT7D.HA, 



369 



echoojs branched off.* Of those, seventeen offered the 
sad spectacle of important changes in points of discipline 

* The few and meagre particulars which we possess respecting the causes 
that, have occasioned the holding of the seeOM'i council, disclose a curious 
state of things, existing in the Budlust community. The disciplinary regu- 
lations appear to have occupied a conspicuous part in the discussions that 
took place, during the period of the first century. Some of those regula- 
tions were of a trifling importance. We wonder how the Religious could 
lay so much stress upon such a trifle as this : is it lawful to put some salt, 
or other condiments, in articles of food, that would have been offered with- 
out such requisites. The activity display, d by both parties, in the contro- 
versy, indicates the gradual working of opinions, which in those parts, had 
been always inimical to genuine Budbi-m . In Wethalie and Thawattie, 
the holders of false tenets had been, at nil times, bold and numerous. In 
the days of Bud ha, heretics were swarming in those places. In the begin- 
ing of t.he 5th century of our era. Fa-hia!>, when he visited those places, 
says that he found that religion had almost disappeared, and that heretics 
were prevailing in every direction. We must conclude from these two cir- 
cumstances, that Bud h ism never flourished in those places, or, at least, 'that 
it was never the prevailing creed of the mass of the people. 

The disputes that took place in those days, were not looked upon, as of a 
serious moment, since we see several Religious ef eminence supporting the 
anti orthodox party. King Ivalathoka himself was in favor of those whose 
opinions were condemned by the council. We may, also, infer from this 
«tate of things, t.h at the disciplinary regulations were far from being .settled 
at that time. It required 'the experience of succeeding generations, to.de* 
termine exactly that which was the best fitted for promoting the well being 
of the religious body, and causing its members to live ag-reab!}' to the spirit 
which Gaudama desired to infuse into the souls of his followers. It cannot 
be, therefore, a matter of surprise tp«ee the Assembly, striving, in the 
midst of -discussions, to elaborate the framing of the rules destined to guide 
the Religious in the details of their daily duties. Under such circum- 
stances there could not be but a great variety ofepinious, supported with 
'that heat and ardor, so peculiar to individuals who live estranged from the 
world. .Moreover, the conflicting e- pinions were maintained by the various 
schools, which, from the early period of the existence of Rudhism. sprung 
np, and divided the members of the religious bo ly. Circumstantial details 
respecting the various schools we allude to, would prove of the greatest ad- 
vantage for elucidating the state of the great religious system, under consi- 
deration, for enabling its -to enter into the history of its internal develope- 
ment, and witnessing -the various incidents th^t have marked its progress, 
through ages, u\avn -to -the period when it has -lost successively its footing 
in the Indian Peninsula. 

1£he eighteen different -schools -which have obtained celebrity, throughout 
the Bud hist world, are mentioned in the Cingalese collection, and in that of 
.$11 the northern Budhists, includmgthe Chinese. In 'the manuscript which 
the writer possesses, nothing is mentioned i expecting these-schools, but their 
>respective names. Had t he chief opinions* held out by each school, been 
•given out, they would have been exposed here at great leiigth, and with a 
scrupulous correctness. Such not being the case, he has thought that it. 
•was useless to the reader, to lay before him. a dry and upinterestiug 
^iiature of names. 

4* 



LEGEND OF TIJE BUKMESE BUDHA. 



and of doctrine. But the Terawacla never changed : it 
retained both doctrine and discipline in their original pu- 
rity. All the different schools- received their denomina- 
tion, from their respective founders. 

Chapter XV1X 

Kalathoka is succeeded by his eldest son Baddasena — And finally 1yy 
. the youngest, Pitzamuka — This Prince is hilled and succeeded by 
a chief of robbers, named Ouggasena-nanda — -King Tsanda-gutta 
— King Bandasura-^-Miraculous dreams of Athoka's mothers- 
King Athoka — Sis conversion — His zeal for Budhism — linding 
of the relics — Distribution of them — Third council held Knder tfte 
presidence of Mauggalipata — Preaching of religion in varioei? 
countries, and 'particularly in Thaton — Voyage of Budhagosa to 
Ceylon — Establishment of relit/ion in Pagan — Various particulars 
relating to the importation of the scriptures in Burma* 

At the eoriclusion of the synod, Samputakami and se- 
veral of the most distinguished members of the Badhistic 
Assembly, astonished at the progress of schism and dis- 
sension, which the united voices of 700 Religious had not 
been able entirely to root up, endeavored to divine as far 
as human wisdom could reach, what would be, in future 
times, the fate of Religion. They foresaw that 120 years 
hence, there would be, at Pataliputra, a mighty ruler, full 
of love for religion, and zealous for its propagation, who 
would do much to promote its exaltation. But, before 
the reign of that pious monarch, they saw distinctly that 
there would appear many heretics, fond of their own 
will, coining doctrines of their ow2! invention, and that 
they would, thereby, inflict the most serious harm on reli- 
gion* They had, however, the consolation to know that 
this wag to come to pa,ss, after their death. But who 
was the fortunate being, who was destined to check ef- 
fectually the coming evil ? They saw him in one of the 
seats of Brahmas. His name was Teissa. In due time 
he would come down on the seat of man, operate his in- 
carnation in the womb of a Pounha female, named Maug- 



LEGEND OF THE BURMESE BUDHA. 



371 



gali, and would, afterwards, become a famous Religious, 
under the name Mauggalipatta. This vision filled their 
souls with the purest joy, which was as yet increased by 
the view of the expansion and developement which reli- 
gion would receive through the zeal of that great perso- 
nage. 

After a reign of 28 years, King Kalathoka died, leav- 
ing nine sons, the eldest of whom was named Baddasena. 
They all reigned, one after the other, during a period of 
thirty three years. The last of them Pitzamuka was the 
youngest. During his reign, a gang of robbers desolated 
the country of Magatha. On a certain day, a man, 
named Ouggasena having fallen in, with that gang, inquired 
from them what pursuit they followed in order to obtain 
their livelihood. They plainly told him that they knew no- 
thing about the tillage of the fields, and were unacquainted 
with the business of trade : they had no other way left, 
for maintaining themselves, but to seize by force what- 
ever they chanced to meet. Ouggasena taken up with 
the boldness of these desperadoes, offered to join their 
company, with his eight brothers. The offer was gladly 
accepted. It bappened, afterwards, that in one of their 
depredatory expeditions, their chief was slain. Ouggase- 
na was appointed, by common consent, to take his place. 
Being of a bold and lofty daring, he said to his associates : 
Friends, it does not suit brave and enterprising men as 
you are, to confine your attacks on petty villages and 
small towns ; you ought to aim higher. He then repre- 
sented to them in a forcible language, that King Pitzamu- 
ka was deficient in courage, and neglected entirely the 
duties of a King. The moment is favorable, added he, to 
attack Pataliputra itself. His opinion was universally ac- 
cepted. The King more fond of pleasure than of busi- 
ness, offered little resistance. He was killed at the tak- 
ing of his capital, and Ouggasena sat on the throne, un- 
der the name of Ouggasena-nanda. 

He was succeeded by his eight brothers. They reign- 
ed successively during the short period of 22 years. The 



I.EGEXn OF THE BUR5IESE BCDHA. 



last of them was called Dzauauda. These Princes were 
not followers of Budha, but they supported the party of 
the Pounhas, to which they adhered. Their generosity 
towards the Pounhas was very great. They fed daily a 
great number of them, in their own palace. 

Among the Pounhas who were maintained by the 
King's liberality, there was one. named Dzanecka, who 
was much Versed in the science of astrology. Being 
once, in the country, he saw in himself, certain signs in- 
dicating that, one day, he would become a King. Hav- 
ing communicated this intelligence to his mother, she 
wisely advised him to divest himself of such dangerous 
signs, w hich would inevitably bring the King's anger over 
him, and expose him to great perils. Dzanecka was 
wise enough to comply with his mothers wishes. 

On a certain day, Dzanecka returned to Pataliputra, 
from the country place where his mother lived. On his 
arrival, he in company with his brethren, went to the pa- 
lace to receive alms that were to be distributed in the 
King's presence, in a large hall, fitted for that special 
purpose. He occupied the foremost rank. The King 
who saw him, could not help remarking something ex- 
traordinary in his person. Suspicions arose in his bo- 
som, respecthig the fidelity of that Pounha. He instantly 
felt angry with him. Unable to control his passions, he 
ordered one of his Officers, to turn him out of the palace, 
without giving him any thing. The Pounha had but to 
obey the unwelcome summons. Stung to the quick by 
shame and rage, he rose from his place. When he was 
just crossing the threshold of the hall's entrance, he took 
off his caste's string, and cut it into pieces ; he likewise 
broke his mendicant's pot, and flung all against one post 
of the door of the hall, uttering, at the same time, impre- 
cations, and praying that the King might never, from 
that day, enjoy rest. He ran away as far as he could, 
and under a disguise, he eluded the pursuit of those that 
had been sent to arrest him. He escaped into Tekkaso. 
There, he plotted the destruction of the King. 



LEGEND OF THE BURMESE DUDHA. 



373 



In one of his rambles through the country, Dzanecka, 
met by chance a child, whom he knew to belong to a royal 
race. He, at once, adopted him, and brought him up 
with the greatest care and attention. It was not, how- 
ever, long, ere he found out that the signs prognosticat- 
ing promotion to royalty, were rather doubtful and some- 
what insufficient. He could not rely on him for the exe- 
cution of the important and long cherished design he had 
in his heart. He had now to look out for some other 
one, who could afford him a greater subject for hope and 
confidence. Chance soon served him admirably well, to 
the utmost of his wishes. 

After the destruction of Wethalie by Adzatathat, the 
Princes that had escaped from the massacre, had fled in 
an eastern direction, and built a city called Maurya. 
New misfortunes having befallen them, they were oblig- 
ed to search for their safety, in a.precipitate flight. One of 
the wives of those Princes, being in family way, was led 
to the city of Pouppaya. Having been delivered of a 
son, she had the barbarity of ordering the little creature, 
to be put in a jar, which was cast in a neighboring cow- 
pen. The Nats watched over the child, and the bull of 
the herd, stationing near the infant, kept at a distance, 
with his horns and feet, any animal that came near. The 
cow keeper observing what was taking place, took the 
child and gave it to his wife Tsanda to bring him up, as 
if he was their own child. He was called from the name 
of his adopted parents, Tsanda-gutta. 

When the lad had come to the age to tend the cowsherd, 
he assumed, with his fellow herd men, all the ways and 
manners and deportment of a King. He appointed some 
of them his ministers, some others were invested with 
other mock dignities. He would sit on a tribunal, decide 
small cases, and strictly enforce the execution of his sen- 
tences. 

The Pounha Dzanecka who was living in the neighbor- 
hood, hearing all this, wished to see the extraordinary 
boy. He, at a glance, recognized in the lad. the sure 



LEGEND OF THE BURMESE BUDHA, 



signs foreshowing his future greatness. He purchased 
him, for the sum of one thousand pieces of silver, and 
brought him up along, with his other adopted son. Each 
of the boys had a splendid necklace of gold. On a certain 
day, Dzanecka ordered Pouppata, for such was the name 
of the first adopted son, to take a sword and go to 
Tsanda-gutta whilst asleep, and take from him, his neck- 
lace of gold, without, however, cutting the thread, or even 
unloosing it. Pouppata, agre?.bly to his father's order, 
went near the place were his brother was sleeping. He 
.stood over him, and examined attentively, by what means 
lie could execute bis father's order. After many fruit- 
less combinations, finding it impossible to do so, he w T ent 
back to his father, and related his disappointment. Dza- 
necka without addressing him a word of blame, remained 
silent. 

A few clays afterwards, Dzanecka called Tsanda-gutta 
and commissioned him to take a sword, and during his 
brother's sleep, to take away from him, his gold necklace, 
carefully avoiding either to cut the spring, or to untie 
it Tsanda-gutta went to the place where his brother 
was sleeping. After a few moments of reflexion, seeing 
but one way to obey his father's order, he cut off at once 
his brother's head, and brought entire the necklace of 
gold, which he placed at his father's feet. The latter 
without giving a sign of approbation or displeasure, re- 
mained silent. 

Dzanecka gave all his treasures to Tsanda-gutta. Hav- 
ing pointed out to him and minutely explained the course he 
had to follow, for obtaining the hitrh station he was destined 
to, the Pounha repaired to some other place, bidding him to 
remember him, after his having become a King. With the 
treasures left at his disposal, Tsanda-gutta levied men, 
and went on from success to success, until he possessed 
himself of Pataliputra and killed Dananda. He received 
the water of consecration, and began his reign in 163. 
That monarch seems to have been accustomed to the use 
©f poisons. For it happened that, on a certain, his first 



LEGEXO OF THE BtflUfESE I3UDHA. 



Queen belonging to the Maurya race, tasted a mouthful 
of a dish prepared for the King. This caused her death. 
At the time of that fatal occurrence, she was far advanc- 
ed in pregnancy. The King without a moment's delay , 
ordered her belly to be opened ; the infant was taken out 
and put in the belly of a goat freshly slain. The child 
lived and was called Bandusara. 

Tsanda-gutia after a reign of 24 years, died in 18 T 7 
and was succeeded by his son Bandasura only 16 years 
old. Both the father and the son, were supporters of 
the Pounhas, and fed daily an immense number of them 
in their palace. Bandasura reigned 27 years, that is to 
say, until the year 214. He had altogether 101 sons. 
His first Queen called Damma, had become the mother 
of two sons called Athoka and Teissa, When she was 
pregnant of the first, she had five dreams. 1st. — She 
thought she was stretching her two feet, one resting on the 
sun ; and the other, on the moon ; 2nd. — It appeared to 
her that she was devouring the stars ; 3rd. — She fancied 
she was eating the clouds ; 4th. — She imagined she was 
eating the worms' dunghills ; 5th- — and finally she ima- 
gined she was eating the leaves of all the trees. According 
to the prediction of the soothsayers, the five dreams meant 
that the son whom she bad in her womb, would rule over 
the whole of the island of Tsampoudipa ; that he would 
destroy all his brothers who would unite to dispute him 
the throne ; that he would disperse all the heretics or 
upholders of false tenets, who like clouds, obscure the 
glory of religion ; that he would possess all above the 
earth to the height of one youdzana ; and all below the 
earth, to an equal depth. 

When Athoka was 16 years old, his father sent him to 
Outzeni, to govern that city, and the territories annex- 
ed to it. On his way to that city, Athoka had to pass 
through Wedika, distant 50 youdzanas from Pataliputra, 
in an eastern direction. The town had been founded by 
the Princes of Kapilawot, when that city had been al- 
most destroyed in the days of Buclha. In that place he 



376 



LEGEND OF THE BURMESE BUDHJL. 



married the daughter of a richman, named Dewa, After 
his arrival at Outzeni, Athoka's wife presented him first 
with a son, who was named Maheinda,, and subsequently 
with a daughter called Seingamitta. Athoka remained 
nine years at Outzeni. At the end of that period, hear- 
ing that his father lay dangerously ill, he hastened to Pata- 
liputra, to assist him and render all the services dictated 
by filial love. On his return, having to pass through 
Wedika, he left in that place, his wife and his two chil- 
dren. A little while after his arrival at his father s capi- 
tal, the King breathed his last, and Athoka w 7 as proclaim- 
ed King. 

The new monarch, however, found himself soon sur- 
rounded with many enemies. With the exception of 
Teissa, who was born from the same mother, all his bro- 
thers conspired against him. The oldest of all, named 
Thoumana was the originator and leader of the rebellion. 
- After a protracted struggle, Athoka's good fortune prevail- 
ed. His rebellious brother Thoumana w T as overcome and 
made a prisoner; soon after, he was put to death. The same 
sad and cruel fate befel the other ninety eight brothers. 
But it took three years, before Athoka could free himself 
from ail his enemies. On the fourth year after Ms ac- 
cession to the throne, that is to say, in 218, he received 
the royal consecration, and in honor of his mother, took 
the name of Dammathoka. He obtained a universal 
sway all over Dzampoudipa. 

Up to the period of his consecration, Athoka had always 
favored the Pounlias. In imitation of his fathers con- 
duct, he fed daily an immense number of them in his pa- 
lace. They all dressed in white clothes. It was but af- 
ter he had received the royal consecration, that he be- 
came a convert to Bu&kism, through the instrumentality 
of his own nephew^ the Rah an Nigrauda. A few parti- 
culars respecting this celebrated Religious may not 'be 
unacceptable to the reader. 

After Thoumana's death, his wife Thoumana-dewi was 
eear the moment of her confinement. Under disguise. 



Legend of Me Burmese budHA. 



she contrived to baffle the snares of her husband's ene- 
tt ies> and elude their pursuit. She went in the neigh- 
borhood of the village of Dountsanka, a little distant from 
Pataliputra, in an eastern direction, and rested under a 
Banyan tree. A small shed was provided for her, and 
the headman of the village, who locked upon her, as his 
daughter, supplied her with food. She was delivered of 
a son, whom she named Nigraucku When he was about 
seven years old, he was confided to the care of the vene- 
rable Varuna, who instructed him in his monastery, and 
taught him the Kama tan. He became a Religious, and 
was made a Patzim The monastery of the venerable 
Varuna, was not very distant from the southern gate of 

the citv. 
«- 

On a certain day. the young Religious Nigrauda rose 
up at an early hour, and having paid his respects to his 
great instructor, put on his cloak, and taking under his 
arm the mendicant's pot, left his monastery, entered the 
city by the southern gate, and shaped his course towards 
the eastern one, with the intention # of going to visit his 
mother. At that very moment, King Athoka was stand* 
ing over the lion's gate of his palace, enjoying the cool of 
the morning breeze. He saw the young Religious passing 
with a grave and steady step. All was graceful and dig- 
nified in his deportment. A placid joy, a serene modes- 
ty and a majestic appearance, beautified his countenance 
to such an extent, that at the first look, the King felt an 
irresistible affection for the young Samane. Without a 
moment's delay, he despatched an Officer to call him. 
With a kind and affectionate tone, the King invited him 
to ascend the steps of his palace, and insisted on serving 
him his meal. When the repast was over, Athoka said : 
young Samane, do you know well all the doctrines taught 
by your instructor? I am somewhat acquainted with 
them, replied modestly Nigrauda. If such be the case, 
will you be pleased to explain them to me % He then 
said in reply : He who is diligent in practising the du- 
ties tuat procure merits, cmjoys true happiness ; he skaU 



&8gem> of iffit mmzmft mjDii&. 



be exempt from death. He who neglects the duties that 
procure merits, is unhappy, and is in a state of death. 
The King delighted with the instruction delivered to hint 
by the young Samane, offered him several presents, suit- 
ed with the religions profession. But Nigrauda would 
not accept them, except in the name and for the benefit 
of his instructor ; because it was be who had the charge 
of teaching people to avoid evil, to do good, and to prac- 
tise the religious duties. As to him, he was but a disci* 
pie. Athoka was greatly pleased with the medesty and 
disinterestedness of the young Samane. 

On other occasions, the Kmg sent for Nigrauda and 
heard his instructions, with such a good result, that he 
gradually became a perfect convert. By the advice of his 
spiritual guide, Athoka made daily presents to a certain 
number of Religious of the Budhistic persuasion. The 
number of the Eeligious, who every day attended the 
court, for receiving presents, gradually swelled to the 
amount of 60,000. Nigrauda instructed his royal pupil on 
the three Saranans, and the five precepts. He infused into 
his soul, a tender love for Budha and his Beligion. The 
great change in the King's dispositions , happened on the 
fourth year after his coronation. Up to that time he had 
favored the party of the Pounhas, as his father and 
grandfather had done. Tie was in the habit of daily af- 
fording food and maintenance to sixty thousand Poun- 
has, wearing the white dress. 

Not satisfied with the liberal offerings of every day, 
the King said to the liahans : my intention is to build a 
great number of Dzedis, in all the cities of Dzampoudipa. 
But where are to be found the relics of the most excel- 
lent Budha that they may be divided and enshrined into 
the principal Dzedis? By his order, the relics were 
searched in every direction. The Dzedis already built in 
Wethalie, Kapilawot, Allakappa, Pawa and Koutheinaron, 
were all demolished. An exception was made in favor of 
the dzedi in the village of llama. The Nagas, guar- 
dians of the place would not allow that monument 



LEGEND T>¥ THE B'CTcMEBE BUBHA. 



379 



to be touched. In vain, did the workmen -strive with 
pickaxes, to demolish the dzedi. Their instruments 
broke into pieces, as soon as they came in contact 
with the building. But in none of them could the 
precious deposit be found. The King commanded that 
the demolished sacred monuments, should be rebuilt pre- 
cisely in the same shape and form as they stood previously. 
Athoka disappointed but undismayed by his want of suc- 
cess, directed his steps towards Radzagio, resolved not to 
relent in his exertions, until he had found the precious 
object of his eager desires. Having arrived into that 
place he assembled all the Kalians and people, and in- 
quired if there was no person, who could lead him in the 
way to discover the relics. In the crowd there was a 
Eahan, 120 years eld, who said, that when he was a Sa~ 
mane about seven years old, his superior directed him to 
take some flowers and perfumes, and leading him to a 
retired place, said to him : you see that dmrk bush in the 
middle of which, there is a small stone dzedi ; let us pros- 
trate before it, and make our offering. "When this was 
done, he added with a solemn tone of voice ; young Samane 
observe well this spot, and ever remember it He said 
nothing more, and we returned to our home. This is, 
doubtless, said the King, the very spot I am searching 
after, without having ever been able, hitherto, to discover it. 
The King and his people h&stemed to the indicated place. 
Great offerings were made to the guardian Nat, in order 
to propitiate him. The Mat assuming tfoe shape of a 
young man, removed all the obstacles that -abstracted the 
way to the place. When tke King was near to the first 
door, he discovered the ruby whereupon was seen the 
above related inscription. On touching the bolt, the 
door was suddenly opened, when, to the great surprise of 
all present, the lamps that had been lighted 218 years 
ago, were found burning and full of oil ; the flowers, 
without the least sign of withering, were as fresh and 
beautiful as those in the gardens ; the smell of the per- 
fumes .seemed to be even more exquisite than that of .new 



3B0 



LEGEND OF THE BURMESE BUBHA. 



ones. The King taking the gold leaf, read the inscrip- 
tion concerning him. He took all the relics, except a 
few that he left therein, replaced and arranged every 
thing as he had found it. The finding ont of the relics 
happened in 218."* 

* It is has been thought of same importance to mention in a particular 
note, all the principal epochs named through the course of thin work, ami to 
show how they stand relatively to the Christian era, Asa matter of course 
the starting point for the reckoning and computing of years, is the epoch of 
Gaudama's death, which is feed by the southern Budhists, in the year 543 
B O, The exacrness of this epoch baa been contested by A. ( unningham, 
one of the greatest authorities in such matters. In his opinion, the epoch 
of Gaudama's Neibban, ought to be placed seventy years later But as his 
views on this subject have not, as yet, been universally received by the 
learned in Europe, we will remain satisfied with the hitherto generally ac- 
cepted data. 

The first era is that of King Eetzana, the grand father of Gaudama, by 
his mothers side. It was- made by the help and under the guidance of a. 
famous hermit named Deweela, who is mentioned as highly verse* i in the 
science of astronomy, such as it existed in those days. The King's object 
was to correct the glaring errors that had crept 'in the calendar. It is said 
that he did away with the. era 8040, on <t Saturday, on the day of the new 
moon of Tabaong, (March), and fixed the begiuing of the new era, on the fol- 
lowing day, that is to say on a Sunday, the first clay after the new moon of 
the same month. This happened in the year 691 B. C. This new reckon- 
ing of years lasted only 148 years, epoch of Gaudama's Neibban, 543 13. 0. 

The second era, the most celebrated of all, is the religious one. King 
Adzatathat and the venerable Kathaba, actuated by the desire of rendering 
ever memorable the death of the founder of their religion, and paying to 
him an homage that would be reechoed by succeeding generations, came to 
the resolution of doing away with the Eetzana computation, and fixed a 
new reckoning of years, from the annual revolution which witnessed that 
event, which, in the opinion of Budhists is the greatest of all. In the year 
148, the first day of the mouth of Tagoo, ^ April), which fell on a Sunday, 
was fixed as the begiuing of the new computation, emphatically called the 
era of Religion, oi.3 B. (J, It is adopted by all the southern Budhists. 

In addition to this general era. each Budhist nation has had, for one rea- 
son or for another, particular periods, from which they have reckoned time, 
and computed years. It is probable that the reform in the calendar, neces- 
sitated by the errors introduced into it, owing to incorrect computations, 
have given rise to several etv.s which are generally known by the name of 
the Kings under whose reign, they have taken place, and by whose autho- 
rity, they have been introduced and brought in common use. 

The Burmans have the era called Daudoratha. It was introduced by 
Thamugdara, or, as spelt by others, Thamugdaritz, King of Proaie, in the 
year of religion 62-3=:to 81 A. C. That monarch is represented as well in-, 
formed and skilled in the knowledge of the astronomical calculations. The 
months were no longer in unison with the seasons. What did the royal re^ 
former of the calendar, to re nedy i he evil? No other particular is meib 
tibned in the manuscript, which- the writer has in his possession, except 



LEGEND OF THE BURMESE BUDHA. 



381 



All that has been herein above related, respecting the 
partition of the relics by Dauna, &c , has been extracted 
from the book, called Nibana Thoot. But he who wishes 
to know all the particulars concerning the places where 
the relics have been deposited, &c, must have recourse 
to the books called Data Win, and Nalatadata Win. 

On a certain day, a likeness of Budha was placed be- 
fore the eyes of Athoka. The King was delighted with 
it. He wished to multiply the number of statues, so that 
they could be seen in every part of his dominions. He 
gave orders for the building of monasteries, in the 
84,000 towns of his immense dominions. This happen- 
ed in 220 of the Religious era. It was but three years af- 
terwards, that is to say, in 223, that took place the clo- 
th at the King did away with 622, and began the reformed computation with 
two, so that its begining must be made to agree with the year 79 A (J. 

That era lasted only 562. The reformer on this occasion was Pouppa- 
dzau, King of Pagan, who is represented t<> us as well versed in the science 
of astronomical computations, This monarch imitated in this reform, the 
conduct of the King of p rome. He did away with 560 years and had his 
new era to begin with two. This happened in the year of religion H82==to 
639 A, 0. This is the common era use i by the Burmese up to this day/ 
and is known as the Pagan, or Pouppa-dzau era. 

We find also mentioned occasionally the Thaton era, It is made to be- 
gin with the year of the arrival of the two Buclhist Missionaries, Thauna 
and Outtara, in the great place of Thaton, in the year of religion 237==fa> 
306 B, C. Thirimathoka was, at that time, King of that country. That 
period of years has lasted 1362 years. It ended in the year of religion 1599 
=to 1156 A. C, when the King of Pagan Naurata-dzau invaded the coun- 
try, possessed himself of Thaton, and carried away captive, the last King, 
Mein-hnit. 

It is perhaps as well to mention here an epoch which has been, at all 
times, famous in the history of Budhism in Burma. I allude to the voyage 
which a Religious of Thaton, named Budhagos i made to Ceylon in the year 
of religion 943=to 400 A. O. The object of this voyage was to procure a 
copy of the scriptures. He succeeded in his undertaking. He made use of 
the Burmese or rather Talaing characters, in transcribing the manuscripts, 
which were written with the characters of Magatha. The Burmans lay 
much stress upon that voyage, and always carefully note down the year ifc 
took place. In fact, it is to Budhagosa, that the people living on the shores 
of the gulf of Martaban. owe the possession of the Budhist scriptures. From 
Thaton, the collection made by Budhagosa, was transferred to Pagan, six 
hundred and fifty six years after it had been imported from Ceylon. 

Without the knowledge of those various epochs, it is difficult to understand 
with any thing approaching to clearness and exactness, the datas that we 
fiud alluded to and mentioned in the Burmese literary compositions. The 
foregoing particulars appear to be sufficient for all practical purposes,- 



382 LEGEND OF THE BURMESE BUDIIA* 

dir alien or consecration of the dzedis in which portions of 

the relics were to be enshrined. Throughout his realm, 
the King issued a proclamation inviting all the people to 
attend to the observance of the eight precepts. The 
royal mandate was dulv attended to, and the religious 
festival celebrated with the greatest solemnity. On that 
occasion, the King made abundant donations to the Reli- 
gious, and strove to display his zeal for the promotion of 
rebgion. 

Delighted with all that he had done, the King said to 
the venerable Mauggalipata : I have endeavored to labor 
for the exaltation of religion, by every means in my 
power. I have built religious monuments through the 
length and breadth of my dominions ; I have made offer- 
ings on the grandest scale : Can I now consider myself as 
entitled to the inheritance of religion? The venerable 
Mauggalipata replied : Great Prince, you have indeed 
done much towards the advancement of the good cause. 
But something else more excellent, is, as yet, to be per- 
formed, that you may acquire a right to the inheritance 
of religion. What is that, asked the King] It is most 
perfect a~d meritorious, replied Mauggalipata, that you 
should consecrate your son Maheinda, and your daughter 
Singameitta, to the service of religion. Athoka, imme- 
diately asked his son, who was eighteen years old, whe- 
ther he would like to become a religious. Maheinda an- 
swered in the affirmative. He was forthwith ordained 
Samane. Mauggalipata acted, on the occasion as Presi- 
dent, and Mahadewana as master of the ceremonies. 
Singameitta was equally ordained. The President was 
Dammapata, and the person acting in the ceremony, was 
Oopali. This happened in 223. Maheinda learned the 
Pita gat Tinder the immediate superintendance and tuition 
of Mauggalipata himself. His proficiency both in the 
study of religious science, and in the practice of virtue was 
so great, that his teacher placed him at the head of a 
thousand Xlanans whom he was commissioned to in- 
struct - . . . . . ... 



IEGEND OF THE BURMESE BUDHA. 



383 



The great liberality of the King toward* fog p ;i »ki t 
the efforts that he made for the promotion of the now re- 
ligion he had embraced, alarmed those who hi los£<*d to 
the opposite party. The Founhas saw themselves wi bout 
support and unable to provide for their maintenance. They 
had recourse to the following expedient, to secure their 
livelihood, and also, by a well concerted plan, to weaken 
their enemies. They all assumed the yellow dress, entered 
into the Budhistic monasteries, and affected to be con- 
verts. But they were not so in reality. They retained 
their own opinions, and even, as regards regulations, 
they refused to comply with some of the ordinances of 
the Wini. Some of them were in the habit of feeding 
large fires ; others exposed themselves to various degrees 
of excessive heat; others had the mania of fixing their 
eyes upon the sun, in the morning, and followed it in its 
course during the whole day* Many appeared to lay- 
little stress on several portions of the Pitagat. As a mat- 
ter of course the true Heligious were much scandalized 
at such a conduct, and refused to hold communion with, 
them on the days of worship. This state of things, after 
having lasted seven years, produced an irritation in the 
minds, that could be no longer tolerated. Mauggalipata 
disgusted at such a perturbation, leaving Maheinda at the 
head of the community, withrew to the Ahan Ginga 
mountain, to enjoy some tranquility. 

King Athoka was informed of the prevailing disorder. 
With the view of pacifying the inmates of the monas- 
teries, he sent an Officer of his household, with stringent 

* From this passage, we see that in those days of remote antiquity, there 
existed in the Indian Peninsula, individuals, who led away by a fana- 
ticism still existing in our own days, devoted themselves to rigorous tnd 
extravagant penances, often in a state of complete nakedness. In the days 
of Alexander the Great, the same fanatics were met with in the Punjab. 
Such ridiculous and unnatural exhibitions, far from being approved of and 
countenanced by the founder of Budhism, were positively prohibited. 
Though he aimed at subduing passions, and elevating the spiritual princi- 
ple above the material one, he recommended in the spiritual warfare, a line 
of conduct more consonant with reason, and supplied his disciples with 
weapons of a far better quality, and superior description, 



381 



LEGEND OF THE BURMESE BUDiiA* 



orders, to oblige the two parties to come to art under- 
standing, to communicate with each other, and to worship 
in common, on the festival days. The Officer went to one 
of the monasteries, explained the royal order, and drew 
his sword, threatening to cut off the head of the first 
Italian who would dare to offer opposition. One of the 
orthodox party came forward, and, having explained the 
true state of things, concluded by firmly stating that he 
would not hold communion with heretics. The Officer 
in vain expostulated, and entreated the Religious not to 
be so tenacious in his views, but rather to show a 
willingness to obey the Kings orders, for the sake of 
peace. The latter persisted in his refusal. The Officer 
carried away by passion, struck off the head of the refrac- 
tory Italian. An immense uproar followed this tragical 
occurrence. All hopes of bringing about a pacification 
were, then, at an end. The Officer withdrew from the 
monastery, and related to the King all the particulars that 
had occurred. 

Athoka bitterly deplored the murder that had been 
committed on a saintly personage, and reproached the 
Officer with having outstepped the orders he had receiv- 
ed. His religious feelings were grievously hurt, and his 
conscience greatly alarmed. He sent for several Reli- 
gious and consulted them as to whether he was responsi- 
ble for the murder committed by his Officer. The spiri- 
tual advisers did not agree in their decision. Some of 
them were of opinion that the King was answerable for 
the doing of his messenger ; others declared that the 
King having given no order to the effect of using vio- 
lence, the Officer alone was responsible for the murder. 
Such conflicting opinions increased the King's perplexi- 
ties, and threw him in a state of great anxiety and un- 
easiness. 

Some courtiers grieved at the sadness which over- 
spread their masters mind, advised him to send for the 
celebrated Mauggalipata, and abide by the decision of 
that eminent man. whose knowledge was unsurpassed. 



LEGEND OF THE BURMESE BUDHA, 385 

The King gladly accepted the proposal. A messenger 
with a great retinue, was at first sent to the place of 
Mauggalipata. The King's desires were respectfully ex- 
plained. But the old Ascetic refused to quit his abode 
of peace. A second messenger was despatched, but with 
no better success. At last, a third one was sent on the 
same errand, with several EeligiouSs The latter who 
knew the great zeal of Mauggalipata, for promoting the 
cause of religion, represented to him the imminent dan* 
gers religion was threatened with,, and entreated him to 
come and by his presence, save it from an approaching 
ruin. On hearing this sad news, the old man no longer 
hesitated. He immediately left his abode, Went in the 
boat prepared for him, and geiitly sailed down the mighty 
stream to Pataiiputra* The news of his coming down 
was spread in a moment. When the boat was reported 
to be near the city, the King with his whole court has- 
tened to the banks of the Ganges, On her nearing the 
bank, Athoka went knee deep into the stream, and help* 
ing the venerable Mauggalipata with his royal hand, out 
of the boat, led him into a garden, where a suitable place 
had been prepared for his residence. There he sat at 
his feet, and rendered to him, the same humble services 
which a disciple is wont to tender to his teacher. 

The King anxious to alleviate his scruples, and relieve 
his much troubled conscience, related the particulars of 
the case of the Eahan's murder, and concluded by asking 
whether he Was to be considered as responsible for the 
death of the Eeiigious, Mauggalipata said t King* 
had you, when you despatched the Officer, the intention 
of having any refractory Eahan, put to death 1 No, re- 
plied King. Since you gave no such order to your 
Officer, and you had no intention that any disobedience 
to your orders, should be vi§ited with capital punishment* 
the murder of the Eeligious can, in no way* be imputed 
into you, because intention is the thing that makes ac- 
tions good or bad, and entails merits or sin on the perpe- 
trator. Athoka recovered at once the peace and trail* 



LEGEND OF HIE BURMESE BXTDHA. 



auility of mind. Meanwhile he entreated the venerable 1 
Mauggalipata to J labor for the extinction of schism and 
the exaltation of religion. 

Seven days after the arrival of the" great Keligious, a 
vast hall was erected in the grove where Mauggalipata 
was living. At the end of it,, a fine pavillion made of 
cloth of various and bright colors, was prepared for the ac- 
commodation of the monarch. Each Religions had then, to- 
be examined separately in the presence of Mauggalipata, on 
the doctrines, and practices he held as genuine and good. 
Those, whose doctrines and observances were found to be 
at variance with the Fitagat, were expelled from the As- 
sembly, stripped of the canonical robe, and compelled to> 
resume the white dress, that is to say, the one befitting- 
the Pouiihas. The presence of the King silenced all 
murmurs, and rendered impossible any attempt at resis- 
tance. Id this manner i the orthodox Rahaos were sepa- 
rated from the heterodox ones^ 

To heal the wounds inflicted on religion by seMsra, to 
restore purity of doctrine, and confirm the genuines® of 
the canon of scriptures, such as had been dene by Katha- 
ba in the first Council, and by Katha in the second one, 
Mauggalipata with the concurrence of the pious Damma- 
thoka, resolved to hold a third CounciL Among the Ka- 
li an s, then present at Palibotra, he selected a thousand, 
and with them, he regulated the Pitagat. The Council 
was opened in the year 235, and ended in 236=to 301 
B. C. It was presided over, by Mauggalipata, wte was 
seventy two years ohL # 

* It is much to beregreted' that no details concerning the third Assem- 
bly of the Rudbists, in Patal'iputra, coded be found by the writer, in the- 
manuscript he has in his possession. The cause that occasioned the hold- 
ing of the Council, was the desire to establish a perfect unity in the prac- 
tices of discipline among the Religious, and to come to an agreement on the 
subject of the genuiness of the scriptures. 

During the period of 236 years that elapsed from the death of Gauda- 
raa, Budhism seems to have remained confined within the limits of Maga- 
iha. that is to say, north and south Behar. Its hold over the mind of the 
people, within those limits, appears to have been very imperfect and uncer- 
tain, particularly in the parts north of the Ganges It is from the reign of 
King Athoka ? that dates the propagation of Budhism in every directions.. 



'LEG Eft D OT THE BlTEMSSE BUDHA. 



387 



At the conclusion of the Council, tke President^ who 
was acknowledged the head of the Budhists, thought of 
■extending throughout the whole of Dzampoudipa, the 
sway of the new religion. Hitherto it had been confined 
within the limits of Magatha. Now^ the time had come 
to make it spread far and wide among the nations and 
tribes of the whole world. To carry out such a bold and 
-comprehensive plan, Mauggalipata made an appeal to the 
ablest and most zealous Members of the Council, and 
charged a certain number of them, to go and preach the 
itrue law, into the countries beyond the boundaries of Ma- 

The uninterrupted successes which attended his arms, enabled .him to afford 
a powerful support to the propagators of the new religion m the remotest 
parts which :they visited. But, we have no reason to suspeot that he had 
.recourse to violence in order to gain proselytes. No doubt he protected 
them and supplied all their wants on a liberal scale. He does not appear 
■to have extended farther the effects of the countenance he lent to the he- 
ralds of the new religion. He built monasteries and dzedis throughout the 
breadth and length of his immense dominions : he erected stone pillars 
which he covered with inscriptiona commemorative of his piety and zeal, a 
ifew of which exist up to this day. Athoka may be looked upon as a mo- 
narch who did more for the propagation of Budhisrn in foreign parts, than 
<any of those Avho preceded him or came after him. 

The establishment of Budhisrn in Ceylon is mentioned at great length 
In the writer's manuscript, but he has thought it unnecessary to relate all 
that he has found on this subject, as being foreign to the purpose he 
■has had in view, in the publication of this book. In a foregoing note, it has 
■been stated how extraordinary is the fact that during more than two hun- 
dred years, Bndhism was propagated in Ceylon, solely by the means of oral 
tradition, without writing. The Cingalese authors are so unanimous on 
this point that it cannot be doubted. But in the Burmese manuscript, we 
have found stated in unmistakeable expressions, that the Religious who as- 
sembled in the village of Malliya, wrote in Sanscrit and with the Sanscrit 
-characters, the Pitagat. The word made use of is Sanskarain, which surely 
is designed to mean Sanscrit. How can this be reconciled with the un- 
doubted fact .that all the southern Budhists have the scriptures in Pali and 
not in Sanscrit, whilst the northern nations that have embraced Budhism, 
possess the scriptures in Sanscrit ? Until we can obtain further informa- 
tion on the subject ; I have no hesitation in stating that the Burmans ig- 
norant of the existence of the two distinct languages, the Pali and the San- 
scrit, are very apt to mistake one for the other, and that in their opinion, 
what they call the language of Magatba, Pali and Sanscrit, are but one and 
same language, to which different names have been given by ancient authors. 
As the translator of a manuscript, the writer was bound to render into En- 
glish what he has found written in Burmese. This is the reason why he 
has, against his intimate conviction, made use of the word sauscrit, applied 
to the, first compilation of scriptures, made in Ceylon, under the reign of 
King Watakamani. 



388 



LEGEND OF THE BURMESE BUDHA. 



gatlia. The venerable Mitzaganti, with four comp anion s, 
was directed to proceed to the country of Kashmera-gan- 
dara. Rewati was ordered to go to Mahithakan-pantala. 
Gaunaka-damma Reckita went to Aparanta. Maha-damma 
Reckita was sent to the Mahrata country. Damma Rec- 
kita received mission to proceed to Yaunaka, which is the 
country inhabited by the Panisays. The venerable Mitzi 
directed his steps, in company of several brethren, to- 
wards some parts in the Hymalayas. Thauna and Outtara 
proceeded in a south eastern direction, to the country of 
Souwana-bourni. Finally Maheinda, Ittia, Outtia, Tha- 
mala and Baddathala went to establish religion into the 
Island of Tappapani, (Ceylon).* 

Great success attended the preachings of the Budhist 
heralds. If credit can be given to all that is related in 
the books on this subject, religion must have cast deep 
root in the heart of the people dwelling in those distant 
lands. 

As regards Ceylon, there is an important fact to be 
stated. It appears that until the year of religion 454, the 
knowledge of the Pitagat was transmitted by the means of 
oral tradition. The heads of monasteries required from 
their pupils, to know by heart the whole collection. It is 
probable that one portion of the scriptures was learned 
by a section of the community ; and another part was 
mastered by another division of the community. In this 
manner, the whole Pitagat was known in each monastery, 
and could be rehearsed in full by the inmates. This 
state of things lasted two hundred years. Great inconve- 
nience necessarily attending it, was soon felt so keenly, 
that some means had to be devised in order to render 
surer and easier the study of the sacred books. In the 
reign of King Watakamani, five hundred Religious as- 
sembled in the village of Mallaya, and wrote the whole 
Pitagat, in Sanscrit and with the Sanscrit characters. 

* The island of Ceylon was called, says the Burmese author, in former 
times, by different names ; Audzadipa, Waradipa, Mautadipa, Singgadipa, 
Sihala and Tappapani. There is no doubt but the last uame was corrupted 

by the Greeks into Tapobrane, 



LEGEND OF THE BURMESE BUBHA. 



389 



Under the reign of that monarch, a great dearth prevail- 
ed all over the island. Numerous Budhist Religious 
crossed over the continent, and established religion in 
many parts of the southern portion of the Peninsula. 
That Prince, also, built the famous Bayagiri monastery. 
With the Mahawihara already existing, and the Dzetawon 
monastery subsequently erected, there sprung up three 
distinct schools. The latter was erected in 811, in the 
time of King Mathena of Ceylon. But the teaching of the 
Mahawihara was the only one truly orthodox. After a 
protracted existence, they were all merged into the Ma- 
hawihara school, under the reign of Thiri Singa-bodi- 
paranna-maba, in the year of the Pouppa-clzau era, (Pa- 
gan era) 522; of religion 1714=to 1161 A. C. 

The venerable Thauna and Outtara of the Pounha 
race, came to the district of Thaton* which is called 

* The Burmans have, from the time of their conversion to Budhism, or, 
at least, from the period they * have become familiar with the scriptures, 
had the mania to give Pali names to countries, large towns and new places 
that were settled by the authorities of the rulers, in addition to Ihe ordina- 
ry and common names. What has been the result of such a measure 1 The 
people have continued to designate such places by the vulgar names, whilst 
in most of the public documents, and in the court, they have always used 
the scientific and uncommon names. Hence has arisen a confusion in the 
minds of the people, to such an extent, that in many instances, they believe 
that two names given to the same place, indicate two distinct towns and 
localities. 

The position of Thaton is well known, between the mouths of the Salween 
andthe Tsitang rivers. Its actual distance from the sea, is about eight or nine 
miles. In the days of Budhagosa, that is to say, in the begining of the 5th 
century of our era, it was, as yet, a sea port. The Burmese writer invariably 
call Thaton, not by the name of city, but by that of country. They add the 
epithet of Souwana-boumi, the land of gold. According to the same writers, 
Thaton was situated in the state or kingdom of Bamagnia. From what is 
found mentioned about Bamagnia, it appears that it comprised three dis- 
tinct parts or districts, that of Kouthein which is the present Pout hem or 
Bassein, including the territory situated between the Irrawady and the 
mountains of Arracan ; that of Henthawati, between the Irrawady and 
the Tsitang river, and that of Mouttama or Martaban, between the Tsitang 
and the Salween. It seems that the kingdom or Bamagnia extended in the 
north as far as Akaouk-taong, south of Prome. The limits that are assign- 
ed must have undergone considerable changes, on account of the continual 
wars that have raged in those parts, but they are those assigned by several 
native authors. 

The people that dwelt in Bamagnia are called Moun, They are the Ta- 
lalngs or Peguans of modern times. They had attained a considerable ds- 



390 



LEGEND OF THE BURMESE EUDHA. 



Souwana-bourni, in the country of Ramagnia, for the 
purpose of establishing religion in that distant land, 
-which lays south-east of Mitzicaa. Thirimathauka was 
the King, who, at that time, reigned at Thaton. Pre- 
vious to the arrival of the Budhist messengers of peace, 
the town was desolated by the ravages of Biloos, who 
coming from the sea, devoured all the newly born in* 
fants. A great consternation and panic had seized the 
inhabitants, when they saw the two strangers, clothed in 
yellow robes, setting their feet upon the shore. They mis- 
took them for monsters of a new description, who were 
coming to increase their misfortune. They ran to arms, 
and were preparing to attack the two Religious. The 
latter perceiving the danger that threatened them, said 
with a meek tone of voice, to the infuriated mob : why 
do you attack us ? We are not Biloos ; nor are we come 
hither with any hostile intention. Know ye that we pro* 
fess a religion which forbids us to take away intentional- 
ly the life of even the smallest insect, to rob, to commit 
adultery and to use spirituous and intoxicating liquors. 
By our regulations, we are allowed to eat rice but once 
in a day. On hearing the explanations given by the two 
strangers, the people of Thaton were quieted. They re- 

gree of civilization, at a time, when the Burmans were in a state of barba- 
rism. The proximity of the sea afforded them opportunities of coming in 
-contact with other nations, the Hindous in particular, who appear to have 
settled at Thaton in great numbers. The Rahan Budhagosa is said to have 
belonged ro the Pounha race, though he was a fervent Budhist. 

The town which was the capital of the territory called Henzawati, cannot 
be, we believe, the town which is called, at present Pegu, but another one, 
much more ancient, the ruins of which are still visible close to the eastern 
side of Pegu, 

The language of the Takings, is totally different from that of the Bur- 
mans, but the characters for writing somewhat are the same. It is from 
them, that the latter have received their religion, the scriptures, and the 
characters used in writing. 

Since the final conquest -of Pegu by Alaosg-phra in the middle of the last 
century, and the extermination of a great number of its inhabitants, the re- 
maining Peguans have gradually amalgamated with the Burmans. With 
their nationality, they have lost also their language, to such an extent, that 
at is now spoken only in a few isolated places. It is not unusual to meet with 
•descendants of Peguans, whose aged parents still speak their native language, 
whilst they know and speak only Burmese. 



LEGEND OF THE BURMESE BUDHA* 391 

ceived them with kindness and treated them with great 
respect. By the power inherent in the two Religious, 
the sea Biloo was put to flight, and was seen no longer* 
The King and the people grateful for the service they 
had received, and delighted with the new doctrine 
preached to them, accepted joyfully the five precepts 
which they promised to observe. An immense number 
of men and women were converted. Among the new 
converts, a great many embraced the religious life. 

King Thiri-mathauka was informed that, a little while* 
after Gaudama's death, a Rattan named Gambawatti had 
brought thirty three teeth of Budha, and deposited them 
in a dzedi, upon the mount Inda-danoo, which lays north- 
east of Thaton, Moreover, he had heard that after the 
8th season, Gaudama had gone to Mitila. Whilst he 
dwelt into that place, it happened that a certain 
Itahan, came to remember of some of his relatives 
whom he had known during a former existence. He 
saw them living in 1 hat on. He then earnestly sup- 
plicated his great master, to condescend to go to that 
place and preach the law to his relatives. Gaudama 
complying with the request, resorted thither through 
the air, attended with a great retinue. He preach- 
ed the law, and previous to his departure, gave to 
the ruler of Thaton, eight hairs of his head. Relying 
on the accuracy of the information, Thiri-mathauka felt 
a great desire to find out the precious relics, in order to 
have them distributed in 1 1 towns of Henzawatti, in 1 1 
towns of Kouthein, and in 11 towns of Mouttama. Those 
three countries, constitute what is called Ramagnia. All 
happened agreably to his wishes. The relics were duly 
found on mount Inda-danoo, in the very dzedi in which 
they had been enshrined, and were distributed in the various 
towns, as above mentioned. It is probable that there oc- 
curred at Thaton, the same curious fact which we know 
to have taken place in Ceylon, viz : Religion was pro- 
pagated, at first, by the means of oral tradition. 

The first one who made an attempt to possess himself 



392 



LEGEND OF THE BURMESE BUDHA. 



of a copy of the sacred scriptures was Budhagosa a Reli* 
gious of Thaton, of the Pounha race, That man embark- 
ed at Thaton who was, then, on or near the sea. That 
place is in the Ramagnia country, and is inhabited by a. 
people called Moun. He sailed to Ceylon in the year of 
religion 9 43 , # under the reign of King Mahanama. He re- 
sided three years on that island, wrote on palm leaves 
with the Burmese characters, the Pitagat, which was 
found written in the language and characters of Ceylon. 
In another manuscript we read that he translated into 
Pali the scriptures, which were in the language of Cey- 
lon. Budhagosa remained three years in Ceylon, in order 
to complete the work he had undertaken. During his 
stay in that island, the people were so much pleased with 
him, that they made him many and costly presents, on his 
leaving their country. With him, he brought over to 
Souwaiia-boumi, which is in the Ramagnia country, a com- 
plete collection of the scriptures, 

In or about the year of the Pagan era 419,*j* the 42nd, 
some say, the 44th King of Pagan, named Anaurata, 
having invaded the Ramagnia country, possessed himself 
of the Moun's territories and entered triumphant in the 
venerable city of Thaton. He took away from that 
place, the collection of scriptures, brought over from 
Ceylon, by Budhagosa, as well as the most learned 
among the Rahans. With the aid of these distinguished 
Rahans, religion was, then, firmly established in Pagan. 
He became master of the whole of the Ramagnia country, 
which includes Henyawati, Mouttama and Kouthein. 

We have alluded briefly to the reconciliation that has 
taken place in Ceylon, between the three great schools. 
Two of them the Bayagiri and the Dzetawon merged into 
the great Mahawira school, which had always held up 
the orthodox doctrines. In the year that followed that 
event, that is to say, in the year of religion 1714 of the 
Pagan's era 5 22, J many Rahans natives of Thaton, Pagan 
and other places in Ramagnia, attended by a large reti- 

*=to 400 A, 0. t=tol058 A. 0. %=to 1161 A. C. 



LEGEND OF THE BURMESE BUDHA, 



393 



Hue, crossed over to Ceylon, for the express purpose of 
worshipping the relics, and the Bodi tree, and making 
themselves perfectly acquainted with the genuine doctrine 
and discipline. As a matter of course, they joined the 
Mahawihara school. Thev remained on that island, dur- 
ing nearly one year. One of the party, named Tsapada, 
who was but a young Samane, was raised to the dignity 
of Patzin, according to the rules and regulations, adopted 
by the Mahawihara. The party having performed their 
devotions, and penetrated themselves with the spirit of 
the community in which they had spent a year, returned 
to their countries. The young Religious who had been 
but recently ordained, applied to his superior and obtain- 
ed the permission to remain behind in Ceylon, for the 
purpose of studying the Pitagat, and mastering its con- 
tents. After ten years of unwearied application, he went 
back with four companions named Maheinda, Thiwali, 
Ananda and Rahula. After their landing in the neigh- 
borhood of Cape Negrais, they spent a year in Kouthein 9 
and finally reached Pagan in the 8th year of the reign of 
King Narapati-sisoo of the Pagan era 534=to 1173 A. C. 
In this manner by the exertions of those five Religious, 
the religion of Ceylon was firmly established and set up 
in Pagan. In this manner, the doctrines and institutions 
preached and set up in Ceylon by Maheinda and his 
companions, were blended with the doctrines and institu- 
tions which the venerable Thauna and Outtara had esta- 
blished in Thaton. Both flourished in Pagan and were 
much extended * 



* It is obvious from the testimony of Burmese writers, that they acknow- 
ledge the fact that the Scriptures brought from Ceylon by Budhagosa, and 
the Institutions flourishing in Thaton, found their way to Pagan in the 
reign of King Naurata-dzau. Likewise, they affirm that under the reign of 
Narapati-sisoo, the Religious who came from Ceylon, imbued with the spi- 
rit of the Mahawihara School, set up practices which were little or not ob- 
served in Pagan at that time. 

There has been, no doubt, a great revival of Budhism in Pagan, from the 
days of King Naurata-dzau, to those of Narapati-sisoo. Most of the great 
monuments which cause the admiration of the travellers who visit Pagan, 
were raised during that period. 
51 



394 LEGEND OF THE BURMESE BUDHA. 

The brilliant and glorious reign of Narapati-sisoo was 
soon followed by a series of misfortunes, which contri- 
buted to the weakening of his great empire, and finally 
brought in its total overthrow. Pagan was taken by 
foreign invaders. In the midst of such calamities, three 
noblemen named Radzasingian, Asinkara and Sihasoo set 
themselves up as Kings, the first in Miyntsain, the second 
in Pekkara, and the third in Pinlay, in the year 6 62= to 
1301 A. C. The King of Miynstain having treacherous- 
ly enticed Kiantza, the King of Pagan, to visit him in his 
new capital, detained him under various pretexts, and 
finally had him murdered. Thaunit, the son of Kiantza, 
hearing of his fathers detention, ascended the throne of 
Pagan and reigned 22 years. He was succeeded by his 
brother Mou-hnit, who reigned 43 years. With him 
ended the line of Pagan's Kings in 730=to 1369 A. C. 

Sihasoo, the King of Pinlay reigned in that place 12 
years, and in 684, removed the seat of royalty to Panya. In 
that place, there were successively five Kings, whose 
agregate number of years on the throne, amounts to 15. 

One son of Sihasoo, named Athinkara-dzau-goun, esta- 
blished royalty in Tsitkain, in 684=tc 1323 A. C. Un- 
der the reign of his son and successor, named Thiri- 
mega, one canine tooth of Gaudama was brought to Tsit- 
kain. The King had the precious relic placed in a gol- 
den casket, and enshrined in a turret of his palace. He 
daily worshipped it. 

Thirimega having died, his two sons Dzeta and Tissa 
quarelled about the crown, Neither of them ever had 
the title of King : both of them oppressed the country, 
during nine years. The son of Dzeta, named Budadasa 
became King and reigned during 29 years. It was under 
the reign of that monarch, that five venerable Religious, 
who were w r ell versed in the science of the Pitagat, wrote 
the w r hole compilation which was in Sanscrit, into the 
language of Ceylon, (Pali).* 



* It is probable that our Burmese author makes here a mistake similar 

to the one alluded to in a foregoing note. 



LEGEND OF THE BURMESE BUDHA. 



395 



Tsitkain ceased to be a royal residence in 725 =to 1364 
A. C, and in the following year, the city of Ava was 
founded on the 6th of the waxing moon of Tabaong, on 
a Tuesday at noon, under the constellation Pounna-pha- 
shou. 

On the following year, Mouhnit, King of Pagan died 
at the age of 64, after a reign of 43 years. In him, end- 
ed the line of the Pagan monarch s. In the great city of 
Ava religion greatly nourished, and in 1134=to 1773 
A. C, this book was composed* in the province of Dy- 
bayen. 

* When the writer set at work, for publishing the second edition of this 
book, he has had at his disposal a Burmese palm leaves manuscript, in 
which he has found a vast amount of information respecting the history of 
Budha, which was wanting in the work called Malla-linkara-wouttoo, the 
translation of which has afforded matter for the first edition of the Legend 
of Gaudama. The work is named Tathagatha-oudana, the meaning of which 
is : Praises of Him who has come, like all his predecessors. This is one of 
Budha's honorific titles. He is sometimes called Bagawat, the blessed or 
benevolent ; Sugatha, he who has happily come ; Dzina, the conqueror, 
From what is stated at the end of the work, it appears that it has been 
composed in the town of Dibayen, sometimes called Tabayin, lying west of 
the river Mu, at a distance of about 15 miles. The place is, at present in 
a ruinous condition. Though the Province continues to bear the name of 
Tabayin, the residence of the Governor is in the town of Ye-ou, on the right 
bank of the Mu, 

The compiler of the work was a Phongie, who agreably to his testimony, 
finished his task on the 38th year after he had become a Patzin, 93 years 
ago. He was, therefore, at least, 58 years old, as he could not become a 
Patzin, before he had reached his 20th year. The compilation contains 636 
pages of 10 lines each, on palm leaves, and forms two huge volumes. We 
may well say that the narration begins at the begining. The author in- 
forms us of the origin not of Gaudama, since he has obtained the Budha- 
ship, but of the being who was indeed hereafter to become a Budha, but 
who had to move into the circle of countless existences, slowly gravitating 
towards that perfected state in which he was to be fitted for discharging the 
duties of a deliverer. He presents us with a sketch of the origin of the coun- 
try of Kapilawot, and of the Kings from whom Gaudama's father descended. 
The above particulars were not to be found in the Malla-linkara. In all 
that relates to the birth, boyhood, &c., of Gaudama, both compilations agree 
in the main. The variations are few and unimportant. The author of the 
Tathagatha-oudana, is immensely diffuse when he relates all that has 
taken place in Budha's mind during the 49 days that he has spent around 
the tree Bodi. Besides the important theory of the twelve Nidanas, or 
causes and effects, he supplies us with a complete exposition of the whole 
Budhistic system on methaphisics, ontology, geography and cosmography, 
the various seats on which all rational beings are placed, from the lowest 
hell, to the last or the highest of the immaterial seats. AH these details 
are purposely omitted by the compiler of the Malla-linkara. Finally the 



396 



LEGEND OF THE BURMESE BUDHA, 



For the purpose of creating and increasing feelings of 
affection towards the most excellent Budha, 103 who is 

author supplies us with a few particulars respecting Budha, during the 20 
first seasons, or years of his public life. The story of Dewadat is presented at 
great length. But what is more important, we possess in the compilation 
of the Tathagatha-oudana, a concise account of the three great Assemblies 
or Councils held in Radzagio, Wethalie and Patuliputra, with the names of 
the sovereings who have ruled over Magatha, from Adzatathat, under whose 
reign Gaudama died, to Athoka, who promoted religion more than any of 
his predecessors, and by his royal influence, supported the decisions of the 
last Council. He likewise mentions the names of the Religious, who, after 
the third Council, were commissioned to go and preach religion in various 
countries out of Magatha. Krom this last expression, we learn that Bu- 
dhism, until 236 after Gaudama's death, had not extended its influence be- 
yond the boundaries of Magatha. At a matter of course, our author dwells 
more particularly on the two missions that were sent, the one to Ceylon, and 
the other to Thaton. He enables us to follow the development of Budhism 
in Pegu and Burma, by informing us that King Naurata-dzau of Pagan, after 
the conquest of Thaton, took the King prisoner, seized upon the collection 
of the scriptures, and with all that, carried to his capital all the best in- 
formed of the Phongies, in 1056 A, C. Our author brings his narration to 
the time of the foundation of Ava, in 1365 A. C. 

In imitation of all other compiler s, our author ends his narrative with 
the following pious wishes. As a fit reward of the good work that I have 
happily brought to a close, I desire, to become, in some future existence, a 
true Budha, possessing all the science which will enable me to know all be- 
ings, their state and condition, and all the relations subsisting between 
them, and likewise, to be gifted with a true compassion for, and benevolence 
towards all beings, which will prompt me to labor for their deliverance. I 
desire that during the existences which are to precede the last one, I may 
continually practice the ten great and principal virtues. May my father, 
mother, relatives, teachers and friends have their share in this my good 
work ! 

Though for more conprehensive than that of the author of Malla-linkara, 
the compilation of the Tathagatha-oudana is very inferior to it, as regards 
the drawing up of the subject and the disposition of its parts. Both are made 
by Burmans. We do not mean to say that the Burmans have made works 
of an original character. The authors have extracted from various parts of 
the scriptures, all the materials they wanted for composing a work, which 
might be considered as the history of the founder of their religion. 

103. — The Burmese translator of the Malla-linkara finishes his work, by 
candidly stating the motives that have induced him to undertake it. He 
desires to create, promote and propagate in the heart of future generations, 
religious sentiments, and feelings of the tenderest affection for the person of 
Budha and his doctrine, that is to say, the Law, and the Assembly of the Per- 
fect. Such are the lofty objects he had in view when he began to write. 
He was encouraged in his difficult task by purely religious considerations, 
viz : the promotion and triumph of Budhism. For securing the attainment 
of what he considered to be a most desirable end, he summoned all his abi- 
lities with a most praiseworthy energy and perseverance. 

With a somewhat different object in view, the Burmese work has been 
translated into an European language. The translation has been accompa- 



LEGEND OF THE BURMESE BUDHA. 



397 



greater than the three rational beings, towards his glo- 
rious perfections, as well as the Law and the Assembly, 
I have, to the best of my abilities, endeavoured to trans- 
late from the Pali into Burmese, the sacred book called 
Malla-linkara Wouttoo, or history of the most excellent 
flower. 

nied with notes intended to explain the text, which would otherwise prove, 
in many parts, almost unintelligible to the generality of readers. The prin- 
ciples of Budhism, such as they are held and professed by Budhists in gene- 
ral, but in particular by those inhabiting Burmah, have received a certain 
degree of attention, and have been examined as carefully as possible, from a 
Budhistic point of view, That great religious system has been considered, 
as it is in itself, without any regard to its intrinsic merits or demerits. 
The notes are not designed to be an apology or a confutation of Budhism, 
but an exposition of its doctrines, such as they are found in the best writ- 
ings and believed by its votaries. When certain tenets or practices were to 
be accounted for, recourse has always been had to the general principles of 
Budhism and to the notions certainly prevailing, at various periods, in Bu- 
dhist countries, It is needless to add that the notes, having been hur- 
riedly written in the midst of almost uninterrupted and time absorbing oc- 
cupations, are destitute of pretentions either to deep research or scientific 
merit. In former years, the writer has bestowed a certain amount of time 
and efforts on the study of 1 Sudhism, in Burma, where it has been for cen- 
turies the only religious creed. A portion of the knowledge thus acquired, 
has been embodied in the foregoing notes, with the intention of compressing 
within a narrow compass, the elementary principles and general no- 
tions of Budhism, affording thereby to the readers, who cannot have access 
to the voluminous writings of the French and German Orientalist Savans, on 
the great religious system of Eastern Asia, comparatively easy means to ob- 
tain some information on a religion, which, false as it is, deserves to be 
known and understood, since in point of antiquity it is second to none ex- 
cept to Brahminism ; and as regards diffusion, it extends its sway over pro* 
bably one fifth of the human race. 



AN ABSTRACT OF A PEW SMALL DZATS, 



AND OF TWO PRINCIPAL ONES, CALLED 

NEMI AND DZANECKA. 

The writer has thought that it would not be without interest to the 
reader, to make a few remarks respecting the five hundred and ten 
Dzats, so famous amongst the Burmese, and to give, as a specimen of 
those compositions, the abbreviated translation of some of those fabu- 
lous accounts. We will begin with a few of the small Dzats, and end 
with the compendious summaries of two of the great ones, known 
under the names of Nemi and Dzanecka. The Budhists of these 
parts maintain that all the Dzats contain a short and concise narrative 
of some of the circumstances attending certain existences of Gaudama, 
when he was born in a state of animal, man, prince, nobleman, 
poor, rich, Nat, &c. The narrator is no other than Gaudama him- 
self, who is supposed to have condescended to make his disciples and 
the crowds of hearers, acquainted with certain particulars, relating 
to his person whilst he was passing through the slow process of me- 
tempsychosis, and gradually gravitating towards the perfection he 
had at last reached. In fact, each of these pieces is prefaced with 
these words : when the most excellent Budha was in such a monas- 
tery, surrounded with his disciples, he spoke as follows, &c. 

It is not improbable that some of these stories may have been told 
by Gaudama for the two following purposes : first, to impress his 
hearers with a profound respect for his incomparable wisdom, which 
enabled him to penetrate into the deep recesses of the past, and to bring 
to light some events hitherto buried into its dark bosom. The se- 
cond .and principal object he had in view, was to give some impor- 
tant lessons to his disciples, to correct some of their defects, and stir 
up others to the practice of the highest deeds, he had himself per- 
formed during former existences. On his respect Gaudama followed 
the practice of all eastern Sages, who had recourse to the use of pa- 
rables, similitudes, apologues, &c, in order to convey under a gen- 
tle, amiable, graceful and interesting form, the most important in- 
structions, designed to enlighten the mind, and correct the heart. 

The collection or compilation comprises most of those fables, that 
are to be met with, amongst most of the Asiatic nations, whence they 
have found their way to Europe, first among the Greeks, and next 
reached the western nations. The writer has been not a little sur- 
prised to find in that collection, a number of fables, the very same as 
those that have been inimitably narrated by the great French fabu- 



400 



AN ABSTRACT OF A FEW SMALL DZATSo 



list, the good Lafontaine. This is another confirmation to the old 
adage : there is nothing new under the sun. 

These stories have certainly an Indian origin, at least the Bur- 
mans have received them, as almost all the things that are 
connected with their religion, from that quarter. Under despotic 
governments, the plain and naked truth cannot show itself, nor make 
her voice to be heard, without exposing her friends to the most im- 
minent dangers, from the part of those tyrants, who practically 
maintain that their will must ever stand above truth and reason. 
Stories nicely told, were the pleasing and innocent but necessary 
dress which that sacred Goddess was obliged to wear, in order to 
make her presence supportable to the despots, and help her friends 
to find favor before those whose absolute and uncontrolable sway 
made every body bow the head in their awful, though detested, pre- 
sence. 

The first five hundred stories have, it seems, no historical value 
whatever. They are most of them short and concise. But the last 
ten may very likely contain many facts or allusions to individuals 
and places that might afford a clue to some parts of the history 
and geography of India, in days of a remote antiquity. A complete 
translation of the ten Dzats might not be without interest, provided 
such a work be accompanied with copious notes, made by a compe- 
tent person well acquainted with the ancient history of India. 

All the stories end with a most important disclosure made by Gau- 
dama himself. The personage that has played the most important 
and praiseworthy role, is, as a matter of course, our Budha himself. 
Those who have befriended him, assisted him, and rendered him 
some services, are those who have subsequently become his favorite 
and most distinguished disciples and hearers. Whilst those who 
have acted in some reprehensible manner, who have opposed him and 
done him harm, have since become the individuals who are, in his 
days, heretics, or holders of false doctrines, and in particular his 
arch enemy, the notoriously wicked Dewadat. 

The compilation of all these stories is prefaced as follows : — In the 
country of Amarawadi, lived a Pounha named Thoumeda. After 
the death of his father, he became the owner of a considerable estate. 
Having enjoyed it during many years, he began to reflect on the 
many and various accidents a1 tending human life* and came to the 
resolution of leaving the world. He therefore, distributed in alms, 
all his riches, and withdrew into solitude, to lead an ascetic life. He 
soon reached a high degree of perfection. At that time Deipinkara, 
one in the series of the twenty eight Budhas, came to that country, 
attended by 400,000 Rahans, to beg his food. Our Rathee Thoume- 
da having nothing to offer to the great Budha and the Assembly, 
came, threw himself at his feet, and delivered himself up soul and 
body to his service. In another compilation, it is stated that Thou- 
meda had volunteered his services to level a portion of a road that Dei- 



AN ABSTRACT OF A FEW SMALL DZATS. 401 

pinkara was to follow. The work was finished with the exception of a 
small gap that was not yet filled, when the Budha made his appear- 
ance. The Hermit, without a moment's hesitation, flung himself on 
the ground, and bridged the place with his own body; 

It was at the sight of such a perfect abnegation of self, that Budha 
gave to Thoumeda the assurance that one day, he would become a 
Budha. On that occasion, great wonders took place. 

From that time, he began to practise with a fervent earnestness the 
great virtues and perfections prescribed by the law. The whole pe- 
riod of time that elapsed from the time G-audama was the Pounha 
Thoumeda, to the time he became prince Wethandara, that is to say, 
reached that existence which immediately preceded the last one, 
when he became Budha, is of four Thingies and one hundred thou- 
sand worlds or revolutions of nature. A detailed account of the 
most meritorious and interesting actions performed by him, during 
several existences that illustrated that almost incalculable period, is 
to be found in the great Dzedi of Ceylon. 

The accounts must be short and concise, otherwise the dzedi above 
referred to, how large soever we may suppose it to have been, could 
never have held them. 



52 



Kfyz jFox ant* tije 3Ltoti> 



1 st. — When, the most excellent Budha was in the Dze- 
iawon monastery, surrounded with his disciples, desiring 
to correct a Religious who was in the habit of keeping bad 
company, he narrated the following story: At the time that 
the Princes Bramanas reigned at Baranathee, Phraiaong 
was then a lion, father to two little ones, one male and 
the other female. The first was named Menandza. The 
lion's household, when Menandza was grown up and had 
married, was composed in all of five individuals, Menan- 
dza, strong and bold, went out, every day, in quest of 
prey, for the support of his four relations, that remained 
in the den. One day, in the middle of one of his preda- 
tory excursions, he happened to meet with a fox which 
was lying on his belly, in a most respectful posture. On 
being asked, by the proud lion, with a terrific voice, 
heightened by a threatening glance, what he was doing, 
the fox respectfully answered : I am humbly prostrated 
here, to do homage and pay my respects, to your majes- 
ty. We'll, said Menandza ; and he took him alive to his 
den. As soon as the father saw the fox, he said to his 
son : my son, the fox is an animal full of cunning and 
deceit, faithless, without honor, addicted to all wicked 
practices^ and always engaged and embroiled in some bad 
affairs ; be on your guard ; beware of such a companion 
and forthwith send him away. Unheeding his father's 
wise advice, Menandza persisted in his resolution, and 
kept his new friend with him. 

On a certain day, the fox intimated to Menandza that 
he longed to eat the flesh of a young colt. Where is the 
place these animals are wont to graze, asked Menandza? 
On the banks of the river of Baranathee, replied the fox. 
Both started immediately for the indicated spot. They 



404 



AN ABSTRACT OF A FEW SMALL DZATS. 



saw there a great number of horses, bathing in the river. 
Menandza, in an instant, pounced upon a young one, and 
carried it to his den. It is not prudent, said the old fa- 
ther, to eat those animals which belong to the king. One 
day he will cause you to be shot from a distance with ar- 
rows, and kill you. No lion, that eats horse flesh, has 
ever lived long. From this day, cease to attack those 
animals. Deaf to such wholesome warnings, Menandza 
continued to carry destruction among the horses, News 
were soon conveyed to the king that a lion and a fox 
were making great havoc among his horses. He ordered 
the animals to be kept within the town The lion, how- 
ever, contrived to seize some and carry them aw r ay. Or- 
ders were given to keep them in an enclosure. Despite 
this precaution, some horses yet disappeared. Enraged 
at this, the king called a bowman and asked him, whe- 
ther he could transfix a lion with his arrows. The bow- 
man said that he could do it. Hereupon, leaving the 
king he went and hid himself behind a post, waiting for 
the offender. It was not long, ere he made his appear- 
ance ; but the cautious fox had remained somewhat back 
behind, hidden in a drain. In one start, the lion with the 
quickness of lightning, was on the wall, and straight on, 
he went to the stable. The bowman said within himself : 
the lion's movements are very quick, I will wait until he 
come back loaded with his prey. He had scarcely re- 
volved this thought in his mind, when the lion was al- 
ready on his way back carrying a horse. The bowman 
ready shot an arrow that transfixed through the fierce 
animal. The lion made a start ; crying with a terrific 
voice, I am wounded. The fox hearing his friend's ac- 
cents, and the sharp whistling of the bow-string, knew r 
at once what had happened. He said to himself, shaking 
his head : there is no friendship, forsooth, with the dead ; 
my friend has fallen under the bowman's arrow ; my life 
is safe ; I will go back to my former place. 

The wounded lion, making a last effort, went back to 
his den, and dropped dead at its entrance. 



AN ABSTRACT OF A FEW SMALL DZATS. 



405 



Menandza's relatives perceiving the wound and the 
blood gushing out of it, understood at once Jhat he had 
been shot through with an arrow, and that the fox was 
the cause of his miserable and untimely end. His mo- 
ther gave vent to her grief as follows : Whoever asso- 
ciates with the wicked, shall not live long ; behold my 
Menandza is no more, because he followed the fox's ad- 
vice. The father, in his turn, bewailed the loss of his 
son : He who goes in company with the wicked, shall 
meet with some evil fate ; witness my son whom his de- 
solate mother sees weltering in the very blood she gave 
him. His sister cried aloud : he who does not follow the 
advice of the good, shall repent for it: he is mad, and, 
like my brother, shall come to an untimely and cruel end. 
Menandza's wife exclaimed: he who belongs to a supe- 
rior rank ought to beware to associate with those of a 
rank inferior to his own ; otherwise he soon becomes 
despicable as those he associates with. He loses his po- 
sition, and becomes the laughing stock of all. 

Budha concluded his discourse with this reflection, 
that no one ought to keep company with those that are 
wicked and of an inferior position. The Religious pro- 
fitted so well of the lecture, that he broke at once with 
his former friends, and soon reached the state of Thau- 
tap an. The fox has been since Dewadat ; Menandza, 
the Religious, the object of the lecture ; Menandza's sis- 
ter, Oopalawon ; his wife, Kema ; his mother, Yathau- 
dara ; his father, Phralaong. 

Ei}e Sacfeal ant! t fj e ^ unit v. 

2nd. — When the most excellent Phra was in the We- 
loowon monastery, alluding the Dewadat, who aimed at 
harming him, he spoke as follows : At the time the 
Princes Br am anas reigned at Baranathee, Phralaong was 
then a jackal, presiding over 500 others jackals of his 
own tribe. His dwelling place was in a cemetery. One 
day, it happened that the inhabitants of Radzagio made a 



406 AN ABSTRACT OF A FEW SMALL DZATS. 

great feast, where every one ate and drank as much as 
he liked. The repast was nearly over, when some one 
asked for a last piece of meat, to give the finishing stroke 
to his appetite. He was told that not the smallest mor- 
sel remained. On hearing this unwelcome news, he rose 
up, laying hold of a wooden club, and went straight to 
the cemetery. Then stretching himself on the ground, 
he laid down, as if dead. Phralaong cautiously drawing 
near to the pretended dead body, smelt it from a becoming 
distance, and soon discovered the snare laid for him. 
Coming up unperceived close to him, he suddenly seiz- 
ed the club with his teeth, pulling it with all his might 
The young man did not let go his hold. The animal 
withdrawing, said to the hunter : young man, I perceive 
now that you are not dead. The hunter, goaded with 
shame and anger, rose up, and, with more energy than 
dexterity, flung his club at the jackal ; but he missed 
him. Go away, said he, wretched beast, you may boast 
that you have escaped this time. Yes, mildly replied the 
jackal ; I have been saved from your club ; but no one 
shall ever be able to preserve you from the punishments 
in the eight great hells. Having thus spoken, he soon 
disappeared. The young man having washed away, in 
the ditch, the dust that covered him, walked back, quite 
disappointed, into the town. The hunter was the same, 
that subsequently has become Dewadat. As to the jac- 
kal, he is the same that has since become Budha. 

Efje 19 1 2 eon ant* tift punter. 

3rd.— When Phra was in the Dzetawon monastery, 
desiring to give instruction to the young son of a noble- 
man, named Ootara, he spoke as follows. At the time, the 
princes Bramanas reigned at Baranathee, Phralaong was 
a pigeon. There was then a man in that country, who 
was wont to catch pigeons, bring them to his house, and 
carefully feed them, until they had become fat* when 
he then sold them at a high rate. Together with other 



AN ABSTRACT OF A FEW SMALL DZATS. 407 

pigeons, Phralaong was caught and brought over to the 
house. But he would no peck the grain that was spread 
before him. Should I eat, said he J o himself, I will soon 
get fat ;-nd then be sold like others. He soon became 
wretchedly thin. Surprised at this, the hunter took him 
out of the cage, placed it on the palm of his hand to exa- 
mine him more closely, and find the cause of this great 
leanness. Phralaong watching the opportunity of a fa- 
vorable moment, when the attention of his guardian was 
called to some other object, flew away to his own old place, 
leaving the hunter quite vexed at, and ashamed of his 
confiding simplicity. The hunter is in these days Dewa- 
dat ; and the pigeon is now Budha himself. 

Here is the abridgement of two stories well known to 
the readers of fables. 

4th.— When Phralaong was a deer he became intimate 
friend with the bird khaoukshia and a turtle. On a certain 
night, it happened that a hunter, having laid down his 
net, the deer was caught. A tortoise that was near to the 
place, came and bit the net; the deer then soon made his 
escape from the dangerous position he was in. Whilst 
this was going on, the friendly khaoukshia perceiving 
the danger his friend was in, amused the hunter, by fly- 
ing right and left close to him, to retard his progress to- 
wards the place where the net was laid. Mad at the es- 
cape of the deer, he seized the turtle and thrust her in 
his bag. But the wily bird contrived, by its peckings, to 
make a large hole in the bag, and the tortoise too made 
her escape. 

5th. — One day Phralaong, being then a husbandman, 
observed once, to his great surprise, that a lion of an un- 
common size, was paying frequent visits to his rice field, 
ate and destroyed much of the young plants. On a cer- 
tain occasion, he examined closely the intruder, and per- 
ceiving the extremities of his feet, he discovered that the 
-pretended lion was but a colt, that had clothed himself 
in a lion's skin. 



408 



AN ABSTRACT OF A FEW SMALL BZATS. 



|emt 

When the most excellent Bd clha was in the country of 
Mithila, he went, attended with a great many Rahans, to 
the monastery of Meggadawa, situated in the middle of a 
beautiful grove of mango trees He spoke as follows to 
the assembly. Beloved Bickiis, in former times I lived in 
this very place, where we are now congregated and was the 
ruler of the country of Mithila. He then remained silent. 
Anancla respecfully entreated him to condescend to narrate 
to them, some of the principal events that happened at 
that time. Budha assented to the request and said : For- 
merly there reigned at Mithila a prince named Mingga- 
dewa. During 82,000 years, he remained a prince, and 
spent all his time in the enjoyment of all sorts of pleasure: 
he was crown prince of that country during the same 
space of time, and reigned, as king, during a similar 
period. 

On a certain day the barber of the king having detected 
a grey hair on the royal head, exhibited it to his astonish- 
ed regards. The king, struck at such a sight, soon un- 
derstood that this object was the forerunner of death. He 
gave up the throne, and resolved to become a Rattan. 
Having put into execution his resolve, he practised with 
the greatest zeal, the highest virtues, and after his death 
migrated to one of the fortunate seats, of Brahmas. 82,000 
princes, who succeeded him, followed his footsteps, 
inherited his virtues, and, after their demise, obtained a 
place in the same seat. 

Prince Mingga-dewa who had opened the way to such 
a succession of pious monarchs, perceiving that his race 
was near being extinct, left the seat of Brahmas and took 
flesh in the womb of the queen of the king, who then 
governed Mithila. On the tenth month, the queen was 
delivered of a son, who received the name of Nemi. The 
Pounhas who were invited to the palace to tell the horos- 
cope of the royal child, assured the king, that this child 
would follow the example of all his predecessors, whb 



AN ABSTRACT OF A FEW SMALL DZATS. 



409 



had left the throne, and embraced the profession of 
Hahans. 

From his tender age, the young prince displayed the 
most liberal and pious dispositions in making abundant 
alms and fervently observing all the religious practices. 
All the inhabitants of that kingdom followed his exam- 
ple, and when some one died, he migrated to one of the 
Nats' seats. During those happy times, hell seemed to 
have become quite unnecessary. 

On a certain day, Nemi appeared to be most anxious 
to know which was the most excellent practice, the bes- 
towing of alms, or the observance of the precepts. 
The great Thagia came down from his glorious seat, 
encompassed with an incomparably shining brightness, 
and went to the place where the prince was busy 
in revolving this thought in his mind. The angelical 
visiter told him that the bestowing of alms could but 
procure an admittance into the seats of Nats, but that 
a perfect compliance with the ordinances of the law, 
opened the way to the seats of Brahmas. As soon as he 
had given this decision, he returned to his blissful seat. 
On his arrival, he found crowds of Nats given up to re- 
joicings. The Thagia gave them a detailed narrative of 
all that he had seen on earth during his errand, and in 
particular eulogized at great length the religious dis- 
positions of Prince Nemi. Enraptured with the heart 
moving description they heard, all the Nats at once ex- 
claimed that they wished to see in their seats so accom- 
plished and virtuous a Prince. The Thagia commanded 
a young Nat, named Matali, to have his carriage ready, 
depart for the country of Mitila and bring, in this 
fortunate seat, the ruler of that country. Matali, bow- 
ing before the Thagia, left forthwith the seat of Nats, 
on a magnificent chariot. It was then the day of the 
full moon, when all the inhabitants of Mitila were busily 
engaged in discharging the prescribed religious duties. 
On a sudden there appeared coming from the east the 
magnificent and bright equipage of the Nat, splendidly 

53 



410 AN ABSTRACT OF A FEW SMALL DZATS. 

emerging from the bosom of clouds at the same time as 
the moon in its full. Surprised at such an unexpected 
sight, all wondered and believed that two moons were 
miraculously rising on that occasion. They were soon 
undeceived by the nearer approach of M atari's carriage. 
The messenger went to the king and conveyed to him 
the intelligence that the Nats were exceedingly anxious 
to see him. Without a moment's hesitation, the king 
stepped into the carriage and abandoned himself to the. 
guidance of his heavenly guide. Two roads are now 
opened before us, said Matali, the one through the dis- 
mal dungeons where the wicked are consigned to under- 
go punishment for their offences, and the other through 
the blissful seats where the good are enjoying the re- 
wards allotted" to them for their virtues. Which of the 
two do you wish to follow % The prince said that he 
wished to visit both 'places. Matali answered in a mild 
tone of voice, that his request should be complied with. 

The celestial guide directed his rapid course through 
the regions of desolation where dwells an eternal horror. 
The first object they met with was a broad and deep river ? 
filled with frightful whirlpools, where the water seemed 
as if boiling. It was glowing like a flame, and the whole 
mass of water appeared like a lake of fire. The river is 
called Wattoorani. On the banks of that river stand the 
infernal ministers, armed with all sorts of sharp edged 
instruments, cutting, wounding, piercing through the un- 
fortunate wretches, why try to get out of that horrible and 
burning water. They are forcibly pushed again in that 
same place of torments and tumble over pointed darts, 
whence they are taken up and roasted on living coals. 
Nothing is heard but the horrifying bowlings and yells of 
those unfortunate beings, who are waiting with the great- 
est impatience the moment of their deliverance. What 
are the crimes, asked the terrified prince, that have com- 
mitted the unfortunate inhabitants of this place, for being 
subjected to such unheard-of sufferings ? These are, re- 
plied Matali, the persecutors of the weak, the heartless 



In Abstract of a few small dzats. 411 

oppressors of the poor, &c, who are doomed to undergo 
such punishments. Thence the guide drove rapidly to 
another place where dogs, each with five hideous heads, 
famished eagles, devouring crows, fed with a ravenous 
hunger over the bodies of unfortunate victims, the flesh 
of which is incessantly reproduced, to afford a continual 
prey to those never satiated ferocious animals. These, 
said Matali, suffer for having done no good to their fellow 
creatures, preventing others to do some, and borne envy 
to their neighbours. 

Here follows a long description of the other places of 
hell, given to Nemi by his celestial guide. We omit it, 
lest its tedious and revolting particulars tire and disgust 
the reader. Suffice it to mention that the torments of 
Tantalus are described here with an horrifying correct- 
ness, that almost casts in the shade the description given 
to us by the Latin poet. 

Having ranged the various regions of hell, and heard 
all the particulars given to him by Matali, Nemi was sud- 
denly brought over to the beautiful, smiling and blissful 
seats of the blessed. He soon descried, at a distance, the 
celebrated palace, made of diamonds, disposed in an im- 
mense square of twelve youdzanas, on each side, and five 
stories high ; then the garden, the tank and the padetha 
tree. In that palace, Biranee occupied a splendid apart- 
ment ; she was then lying on a soft sofa, surrounded by 
more than a thousand beauties. What good works, ask- 
ed Nemi, has Biranee practised, for deserving such a 
magnificent reward ? Matali replied ; This daughter of 
Nats was formerly a slave in the house of a Pounha. 
She always was very attentive to ail the duties of her po- 
sition, and at the same time regularly observed the pre- 
cepts of the law. On a certain day^ her mistress, who 
was wont to feed daily eight Rahans, fell into a fit of an- 
ger, and said that she was unable to bear any longer the 
fatigue attending the maintenance of those Religious. 
But the young slave, full of religious zeal, took upon 
herself the labor of feeding the Rahans. For this good 



412 AN ABSTRACT OF A FEW SMALL DZATS. 

and meritorious work, she is enjoying the happiness of 
her present position. 

Nemi was successively led into the various seats of the 
inhabitants of those blissful regions, and his guide ex- 
plained, at great length, the good works that had procur- 
ed to each of them the respective happy situation they 
enjoyed, and occasionally mentioned the period of time 
they were allowed to dwell in those abodes of unparallel- 
ed happiness. He was finally introduced to the presence 
of the great Thagia, who is the chief of all Nats. Hav- 
ing finished the survey of all the seats of Nats, Nemi was 
brought back to the seat of Men, in his own capital by 
the same celestial guide. 

On his return, Nemi saw himself surrounded by his 
pious subjects, who eagerly inquired from him all the 
particulars respecting his journey. He minutely explain- 
ed to them, all that he had seen both in the region of 
hell, and in those of Nats, and concluded by exhorting 
his people to be liberal in bestowing alms, that they 
might hereafter be admitted to share in the enjoyment of 
the Nats' happiness. 

Nemi perceiving that his hairs were turning grey, be- 
came still more zeaions in the practice of alms deeds, and 
resolved to embrace the profession of Rahans. But pre- 
vious to his taking such a step, he had his son Ralara- 
dzana appointed to succeed him. In that prince, termi- 
nated the long succession of Kings, who, in the decline 
of their lives, became Rahans. 

IB jane tk 

This is one of the best written Dzats possessed by the 
Burmese. The writer has translated it from begining to 
end ; but he will give here but an outline of its contents. 
The narrator, as usual, is our Budha himself, when he 
was in the Weloowon monastery, surrounded by the 
Members of the Assembly, and a crowd of hearers. 

In the country of Mi til a., there reigned a king named 



AN ABSTRACT OF A FEW SMALT. DZATS. 



413 



Dzanecka, who had two sons, called Arita Dzanecka and 
Paula Dzanecka. After a long and prosperous reign, he 
passed to another existence. Arita Dzanecka having ce- 
lebrated his fathers funerals, and made the usual purifica- 
tions, ascended the throne. He confirmed his younger 
brother in the situation of Commander-in-Chief he had 
hitherto held. 

On a certain day, a vile courtier, by a false report, 
awakened in the king's breast, sentiments of jealousy and 
suspicion against his brother's fidelity. The innocent 
prince w T as cast in a dungeon ; but by the virtue of his 
innocence he found means to make his escape and went 
to a part of the country where he had powerful suppor- 
ters, and soon found himself in a condition to bid defiance 
to his brother. The king assembled his troops ; a battle 
ensued, in which the king was slain, and Paula Dzanec- 
ka ascended, the throne. 

The Queen who was with child, on hearing the news 
of such a disaster, went to the treasury, took some orna- 
ments of the purest gold, and the most valuable precious 
stones, and placed the whole in a basket. She then 
spread the rice so as to cover the treasure, and extended 
an old and dirty cloth over the opening of the basket. 
Putting on the dress of one of the meanest woman, she 
went out of the town, carrying the basket over her head. 
She left the city, through the southern gate and passed in- 
to the country, without being noticed by the guards. 

Having gone to a certain distance from the piare, the 
Queen did not know what way to direct her steps. She 
sat in a dzeat during the heat of the day. Whilst in the 
dzeat, she thought of the country of Tsampa where lived 
some of her relatives, and resolved to go thither. She 
began to make enquiries from the people that were pas- 
sing by, respecting the route she would have to follow. 

During this time, the attention of a Nat was suddenly 
attracted by the virtue of Phralaong that was in the 
Queen's womb, on the sad position his mother was in. 
He, forthwith leaving his blissful seat r assumed the ap- 



414 



AN ABSTRACT OF A FEW SMALL DZATS, 



pearance of an old man, who was guiding a carriage 
along the road. He came close to the dzeat and invited 
the Queen to ascend on his carriage, assuring her that he 
would safely convey her to Tsampa. The offer was ac- 
cepted. As the Queen was far advanced with child; 
there was some difficulty for her to get in the conveyance, 
when that portion of the earth she was standing upon, 
suddenly swelled and rose to the level of the carriage. 
The Queen walked into the chariot and they departeds 
During the night they arrived at a beautiful place, close 
to the neighborhood of Tsampa. The Queen alighted in 
a dzeat. Her celestial guide bade her to wait until day 
break, before she ventured into the city, and returned to 
the seat of Tawadeintha. 

During that very night, a famous Pounha, attended 
with five hundred of his disciples, had left the town at a 
late hour, to take a walk by moonlight, and to enjoy the 
cool of the night and a bath in the river. Pamaouka, for 
such is the name of the Pounha, came by chance to the 
very place where was seated the Queen. His disciples 
continued their walk and went on the bank of the river. 
She appeared full of youth and beauty. But by the vir- 
tue of Phralaong, the Pounha knew that she was in fami- 
ly way, and that the child she bore was a Phralaong. 
Pamaouka alone approached close to the Queen and en- 
treated her to entertain no fear whatsoever; that he 
looked upon her as his sister. The Queen related to 
him all the particulars of her misfortune. The great 
Pounha moved with compassion resolved to become her 
supporter and protector. At the same time, he recom- 
mended her to say that he is her brother, and when his 
disciples should come back, to shed tears in token of the 
tender emotion she felt at meeting with her brother. 
Every thing having being arranged, Pamoauka called his 
disciples, told them how happy he was at having found his 
sister, from whom he had parted many years ago. Mean- 
while he directed them to take her to his house, and re- 
commended heu to the special care of his wife. As to him. 



AN ABSTRACT OF A FEW SMALL DZATS. 415 

he would be back soon after having performed the usual 
ablutions. The queen was welcome in the Pounha's 
house, and treated with the greatest care and tenderest 
affection. A little while after, she was delivered of a 
beautiful child, resembling a statue of gold. They gave 
him the name of Dzanecka. 

Hazing reached the years of boyhood, he was one day 
playing with the boys of his age, when by way of teazing, 
they called him the son of the widow. These keen taun- 
tings made him urge his mother to indicate to him the 
name of his father. It was then that he knew the author 
of his birth. Pamaouka taught him all the sciences 
known in those days, such as medicine, mathematics, &c. 
At the age of 16 years, young Dzanecka had completed 
all his studies. 

Dzanecka resolved to devote himself to trade and ac- 
quire thereby ample means to reconquer one day the 
throne of his ancestors. With a part of the treasure his 
mother had brought with her, he was in a position to tit 
out a ship in company with several other merchants. 
He resolved to sail for a place called Caumawatoura. He 
had scarcely been at sea during two days, when a mighty 
storm came on. The vessel after having resisted some 
time, against the roaring and raging billows, at last gave 
way and was broken into pieces. All the crew and pas- 
sengers, amounting to 700, miserably perished in the sea 9 
without making the least effort to save themselves. Our 
Phralaong, on the contrary, seizing the extremity of a log 
of wood, swam with all his strength, resolved to struggle 
to the last against adversity. Mighty were his efforts 
during several days. At last a daughter of Nats, whose 
duty was to watch over the sea, saw his generous and 
courageous behavior, took pity on him and came to his 
assistance. There followed a sort of dialogue between 
her and Dzanecka. The latter displayed his undaunted 
courage and firm purpose. The former admired the 
more his determined resolution. She resolved to save 
him from the dangerous position. Taking him in her 



416 



AN ABSTRACT OF A FEW SMALL DZATS. 



arms slie carried him, according to his wishes to the count* 
tryof'Mitila, in the garden of mango trees, and placed 
him on the very table-stone where his ancestors were 
wont to enjoy themselves with a numerous retinue* 
Phralaong immediately fell asleep. The daughter of 
Nats 5 having enjoined to the Nat. guardian of the place, 
to watch over the Prince, returned to her blissful seat. 

On the very day that the vessel was wrecked, the ruler 
of Mitila had died, leaving one daughter named Thiwalee. 
Previous to his giving up the ghost, and ascending to the 
seats of Nats, the King had ordered his ministers into his 
presence and enjoined on them to select for the husband 
of his daughter, a man remarkable for the beauty and 
strength of his body, as well as by the acuteness and pe= 
netration of his mind. Be was to be able to bend and 
unbend an enormous bow, a feat that the united efforts of 
a thousand soldiers could scarcely achieve, and find the 
place where he had concealed 16 golden cups. On the 
seventh day after his death, the Ministers and Pounhas 
began to deliberate among themselves about the choice 
of a match worthy of the Princess. Several competitors 
offered themselves for the hand of Thiwalee, but they 
were all rejected. At last, not knowing what to do, they 
resolved to leave to chance, the solution of the difficulty. 
They sent out a charmed chariot, convinced that by the 
virtue inherent in it, they would find out the fortunate man 
'whose destinies were to be united to those of the Prin- 
cess. The chariot was sent out, attended by soldiers, 
musicians, Pounhas and noblemen. It came straight for- 
ward to the mango trees garden, and stopped by the side 
of the table-stone Phralaong was sleeping upon. The 
Pounhas, on inspecting the hands and feet of the stran- 
ger, saw the unmistakable signs foreshowing his elevation 
to the royal dignity. They awakened him at the sound 
of musical instruments, saluted him King, and begged of 
him to put on the royal dress, mount on the chariot, and 
proceed triumphantly to the royal city. He entered the 
palace through the eastern gate. Having been informed 



AN ABSTRACT OF A FEW SMALL DZATS. 417 

of the king's last intentions, lie forthwith bent and un- 
bent the bow, found out the 16 golden cup.3. and was du- 
ly united to the beautiful and youthful Thiwalee. All 
the people showed signs of the greatest rejoicings ; the 
rich made him all sorts of offerings ; the Pounhas in 
white costume, holding the sacred white shell, adorned 
with flowers and filled with water, the body bent forward, 
poured respectfully the water, imploring the blessings on 
the new monarch. 

When the rejoicings were over, the king rewarded the 
Pounha Pamaouka, who had been as a father to him dur- 
ing his exile. He applied himself to do as much good as 
he could, in relieving the poor, and promoting the wel- 
fare of all. He delighted in mentioning to his courtiers 
his misfortune, and the great efforts he had made to ex- 
tricate himself from difficulties. He praised the reward 
attending generous efforts, and exhorted them never to 
flinch under difficulties, but always to exhibit a strong 
and unconquerable resolution under all trials, because it 
must sooner or late : be crowded with success. 

During the 7000 years that he reigned over Mitila 
with the queen Thiwalee, he faithfully practised the ob- 
servances of the law, governed justly, fed the Rahans and 
Pitzega-budhas, and gave abundant alms to the poor. 

On the 10th month, Thiwalee was delivered of a son 
whom they called Digaout. On a certain day, the king- 
having received from his gardener some mangoes full of 
flavor and beauty, wish to go to the garden to see the tree 
that yielded such delicious fruits. When he arrived at 
the place, he saw two mango trees, one with a luxuriant 
foliage, but without fruits, the other loaded with fruits. 
The monarch approached the tree, riding his elephant, 
and plucked some mangoes which he ate and found deli- 
cious. Thence he proceeded further to inspect the other 
parts of the extensive garden. The courtiers and the 
people that followed, plucked fruits from the same tree, 
and did it with such eagerness that they left neither fruits 
nor leaves on the tree. 

54 



418 AN ABSTRACT OF A FEW SMALL DZATS. 

On his return, the king was surprised to see the fruit- 
ful tree destitute of both leaves and fruits, whilst the bar- 
ren one had a beautiful appearance. The monarch after 
a lengthened dialogue with his courtiers, concluded as 
follows : the riches of this world are never without ene- 
mies ; he who possesses them, resembles the fruitful 
mango tree. We must look out for goods that excite 
neither envy, jealousy nor other passions. The Rahans 
and Pitzega-budhas alone possess such riches. I will 
take a lesson from the barren mango tree. That I may 
cut off and eradicate the troubles, vexations, and anxie- 
ties of life, I will renounce every thing and embrace the 
profession of Hahan. 

With this idea strongly impressed on his mind, Dza- 
necka, came back to his palace* He forthwith sent for 
the general of his troops and directed him to place a 
strong guard, in front of his appartment and allow no one 
to come to his presence, not even the queen, but only 
him who would bring his daily meal, during four conse- 
cutive months. He gave orders to his ministers to judge 
with impartiality, agreeably to the law. Having thus ar- 
ranged every thing, he withdrew alone to the upper ap- 
partment of his palace. Here follows a stanza in praise 
of the prince, who had separated from his queen, con- 
cubines and all the pleasures and honors attending roy- 
alty. 

Hzanecka alone began to meditate on the happiness of 
the life of Pounhas and Pitzega-budbas ; he admired their 
poor diet, their zeal in practising the observances of the 
law, their earnest longings after the happiness of Neib- 
ban, their disengagement from the ties of passions, the 
state of inward peace and fixity their souls enjoyed. In 
his enthusiasm he venerated them with a holy fervor, 
called them his masters and preceptors, and exclaimed : 
who will teach me to imitate their lives, and help me to 
become similar to them. In ten stanzas, Dzanecka re- 
views successively all that had belonged to him, his capi- 
tal with its stately edifices, fine gates, the three walls and 



An abstract of a few small dza$& 4H) 

ditches, the beautiful and fertile country of Wintzearitz, 
the palace, with its lofty domes and massive towers, the 
beautifully ornamented throne, the rich and magnificent 
royal dresses, the royal garden and tank, the elephants, 
horses and chariots, the soldiers, the Pounhas, the Princes, 
his Queen and concubines. He then concludes each 
Stanza with the following words : When shall I leave all 
these things, become poor, put on the humble habit of 
Eahans, and follow the same mode of a perfectly retired 
life. With these and similar reflections Dzaneeka en- 
deavored to cut one after the other many threads of pas- 
sions, to pull down successively the branches of the im- 
pure tree, until he could give a final stroke to the roots. 

At the conclusion of four months' retirement, Dzanec- 
ka seilt for a faithful servant, and directed him to pro<- 
cure for him the various articles of the dress of a Kahan. 
He had his head and beard shaved ; put on the cherish- 
ed habit, and placing a staff in his hand, walked Out of 
his appartments and directed his course towards the gate, 
with the dignified deportment of a Kalian of sixty years 
profession. 

Queen Thiwalee was tired of having been so long de- 
prived of her husband's company. She summoned seven 
hundred of the handsomest damsels of the palace, to go 
with her to the king, arid by the efforts of their united 
charms entrap him in the net of passion and prevail upon 
him to come back to their society. When they ascended 
the stair-case, they met with Dzanecka, in his new attire. 
None recognized him ; but all paid him due reverence as 
to some holy personage that had come to give instructions 
to the king. Having reached the appartment and seen 
the royal dress set aside, and the beautiful and long black 
hairs laid on one of the sofas, the queen and her attendants 
Boon understood the sad and heart-rending meaning these 
objects were designed to convey. She ran in all haste 
with all her retinue down the stairs and overtook the 
new Rahan, at the moment he was crossing the outer 
gate ef the palaces Every means that could be devised 



420 AN ABSTRACT OF A FEW SMALL DZATS» 

to make impressions on the king's heart were resorted to 
by the queen and the damsels, in order to prevail upon 
him to forego his resolution. Tears, cries, wailings, 
striking of the breast, display of the most graceful and 
seducing forms, supplications, entreaties, were all used in 
vain ; the new Rahan, unmoved and firm, continued his 
course saying that passions and concupiscence were dead 
in him, and that what could be said or done to engage 
him to change his resolution, was in vain. During his 
progress towards the solitude of Himawonta, he is com- 
forted and encouraged by the advice and instruction of 
two Rathces, who from their solitude flew through the 
air to witness the beautiful struggle between passions and 
virtue, aucl help him not to flinch before the repeated ob- 
stacles the queen put in his way, to retard, impede and 
prevent the execution of his holy design. The names of 
these two instructors are Narada and Migalzein ; they 
were clothed in the skin of Panthers. They instructed 
him in the duties of his new calling, and exhorted him to 
root from his heart, with perseverance, all passions, and 
in particular concupiscence and pride. 

Comforted with such timely instructions, the new Ka- 
lian felt himself more than ever fixed in his resolution. 
On his way to the solitude, Dzanecka arrived one eve- 
ning at the gates of a town called Daunu. He passed the 
night under a tree, at a distance from the queen and the 
crowd that followed her. On the morning, he entered 
the town and went as usual along the streets to beg his 
food. He happened to stop for a while in the shop of a 
man that was fabricating arrows. Dzanecka seeing the 
workman shutting one eye and looking with the other to 
see if the shaft of the arrow was straight, asked him the 
reason of his doing so, as he would see better with both 
eyes than with one. The workman told him that it was 
not always good that each object in this world should 
have a match. Should I, said he, look on this shaft with 
both eyes, my sight, distracted by several objects, could 
not perceive the defects of the wood, &c, but by looking 



AN ABSTRACT OF A FEW SMALL DZATS. 421 

on it with but one eye the least irregularity is easily de- 
tected. When we have a work to perform, if there be 
two opposite wills in us, it cannot be regularly made. 
You have put on the habit of Eahan ; you have appa- 
rently renounced the world ; how is it that you are fol- 
lowed by such a large retinue of women and other atten- 
dants \ It is impossible to attend well to the duties of 
your profession, and at the same time keep such a com- 
pany. This cutting remark made a deep impression on 
Dzanecka. He had gone over a little distance, when he 
met a number of little girls playing together. One of 
them had one silver bangle on each hand, with one of 
gold on the right hand. When she agitated the right 
hand, the two bangles hitting each other produced a 
sound. Dzanecka, willing to try the wit of the little 
creature, asked her the reason why the movement of one 
hand produced a sound, whilst that of the other did not, 
She replied ; my left hand that has but one bangle, is the 
image of the Eahans who ought to be alone. In this 
world, when an object has its match, some collision and 
noise inevitably result. How is it that you, who have 
put on the habit of Eahan, you allow yourself to be fol- 
lowed by that woman who is still full of freshness and 
beauty 1 Is she your wife or sister 1 Should she be but 
your sister, it is not good that she should be with you. 
It is dangerous for Eahans to keep the company of wo- 
men. 

This sharp lecture, from the mouth of a little girl, pro- 
duced a deep impression on our Hahan. He left the 
city. A large forest was in the vicinity : he resolved to 
part at once, company with the queen. At the entrance^ 
he stopped a while, and paused for a moment. There, 
on a sudden, stretching his arm, he broke the small 
branch of a tree, and showing it to Thiwalee, he said : 
Princess, you see this small branch : it can never be re- 
united to the stem it has been taken from. In a like 
manner, it is impossible that I should ever go back with 
you. On hearing the fatal words, the queen fainted* 



422 AN ABSTRACT OF A FEW SMALL DZATS. 

All her attendants crowded round her, to afford her some 
relief* Dzanecka himself in the tumult and confusion 
that was going on, stole away with rapidity and disap- 
peared in the forest, The queen was then carried back 
to Daunu by her attendants, whence they all returned t6 
Mitiia. Alone in the solitude, PhralaOng enjoyed the 
sweets of perfect contemplation, during a period of three 
thousand years* Thiwalee, on her part, resolved to re- 
nounce the World and follow the example of hei" husband* 
She became a Rahaness, in on6 of the royal gardens $ 
during the same period of years, and subsequently nil* 
grated to one of the seats of Brahmas, called Bralima-pari- 
thitsa. 

At the conclusion of the narrative, Budha added \ 
Mani-megala, the daughter of Nats, who saved me in the 
midst of the sea, is llow my beloved discipless of the left^ 
Oopalawon. The little girl who gave me such a whole- 
some instruction, at the gate of the town of Daiinu is 
now Kema, my discipless of the right. The Hathee Narada^ 
has since become my great disciple Thariputra, whose 
wisdom is second only to my own. The other Eathee 
Miga-dzein is now my disciple Maukalan, Whose power 
for displaying wonders yields but to mine; The arrow 
maker has since become Ananda, my faithful and dutiful 
attendant. Queen Thiwalee has become the princess 
Yathaudara. As to prince Dzanecka, he is now the Phra 
who is before you and addresses you, who is perfectly 
acquainted With all the laws and principles, and who is 
the teacher of men, Nats and Brahmas* 



REMARKS ON THE SITES AND NAMES OF THE PRINCIPAL 
PLACES, MENTIONED IN THE LEGEND. 

00 

The identification of the places mentioned in the course of the Life 
of G-audama, is certainly a great desideratum. This difficult and labo- 
rious task has been boldly undertaken by several Government servants 
of both services. G-reat and important successes have attended their 
efforts. One of the most successful among them, has been Major Ge- 
neral Cunningham, the Archaeological Surveyor to the Grovernment of 
India. The sphere Of his laborious and scientific researches has ex- 
tended over north and south Behar, the cradle of Budhism, and some 
parts of the Punjab and Peshawar. Under his direction, excavations 
have been made, inscriptions found and deciphered, the nature and 
dimensions of old ruined monuments correctly ascertained. In his val- 
uable reports, may be found important elements for reconstructing the 
History and Geography of ancient India. He has been greatly assist- 
ed by the Histoiy of the voyages of the Chinese pilgrim, Hwen Thsangj 
who spent sixteen years in travelling throughout India, and visiting 
all the places rendered famous by the actions connected with the life 
of Budha, and the spread of his Poctrines and Institutions. The voy- 
age began in 629 and ended in 645 of the Christian era. Tile itine- 
rary begins with the starting of the traveller from a city on the banks 
of the Hoang-ho. He shaped his course through the centre of Tartary, 
entered by the northern, extremity of the plateau of Panin into what 
is called now independent Tartary, visited Samarcand, where there 
were no Budhists, but only worshippers of the fire. Thence, he passed 
over to Balk, where he found religion in a flourishing condition. He 
ascended the mighty Hindoo Kush mountains, penetrated into Cabui 
and Peshawar, crossed the Indus at Attock, and turning abruptly to 
the north, visited Oudiana, where die found dzedis and monasteries on 
the grandest and most magnificent scale, and came back to Attock, in 
following the western bank of the Indus. He then proceeded through the 
Punjab to Mathura, and minutely examined all the Budhistic monuments 
to be found in the territories situated between the Granges, the Gxun- 
duck and Nepaul, He went to Benares, Pataliputra and all the places 
in Magatha, or south Behar, where his religious curiosity could be sat^ 
isfied. Thence he shaped his course in an eastern direction, and 
visited the whole of Bengal, He passed to Orissa, visited many places 
in central India, and a portion of the upper Beccan. He went to 
Molwa and Guzarat, returned to Magatha, and began his homeward 
voyage. He recrossed the Indus at Attock, followed up the valley of 



424 



REMARKS ON THE SITES AND NAMES OF THE 



the Cabul river, and with unheard of difficulties and dangers, passed 
over the Hindoo Rush range. His route acrossed Chinese Tartary, led 
him back through Kachgar, Yarkand and Khotan, to his native place. 

It is a matter of surprise to see how acute in his observations, correct 
in his descriptions, and exact in his measurements, our pilgrim has 
been with his book in hand, the above named eminent archaeologist 
was enabled in many instances, to identify at once, mere mounds of 
ruiiis, and satisfy himself that they were the remnants of the monu- 
ments described by our pilgrim. When he entertained some doubts in 
his niindj he had recourse to excavations which in most instances, de- 
monstrated the perfect occuracy of Hwen Thsang. 

Nearly two hundred years previous to the voyage of Hwen Thsang^ 
another Chinese pilgrim named Fa-hian had undertaken a similar jour- 
ney. Impelled by a purely religious zeal, he came to India, for the 
sole purpose of visiting the places rendered famous and venerable, by 
the birth, life, doings and death of Foe, the same personage who is 
known in these parts, under the name Budha Gauclama. His object 
was also to make a complete collection of all the religious books ac- 
knowledged as genuine, in India, and carry them with him to China. 
The errand of Hwen Thsang had a similar object. 

Our worthy traveller, according to his account, passed through sou : 
them Thibet, little Tartary, and visited successively Cabul, Cashmere; 
Candahar and the Punjab. Following a nearly south-eastern direc- 
tion, he reached Mathura on the upper Jumna, crossed the Granges at 
Kanouj, at the confluence of the Kali with that river, travelled almost 
in an eastern direction, through Oude, and crossed the G-ogra near the 
Fizabad. Keeping close to the eastern bank of that stream, he struck 
m a slightly northern direction, passing the Kapti south of G-oruck- 
pore, and followed the same course, nearly to the western bank of the 
Guncluek, From thence he shaped his course in a south-easterly direc- 
tion, parallell to the course of that river, which he crossed a little 
higher up the place where it empties in the Granges. Following then, 
a southern direction, he crossed the Ganges near the place where is 
now the city of Patna. From thence our pilgrim travelled in a south- 
easterly direction, crossed successively the Morhar and the Fulgo, exa- 
mined all the places in the neighborhood, south and south-west of Be- 
har, which are so celebrated in Budhistic annals. After having spent 
three years in India, busy in mastering the Pali language and collec- 
ting copies of the religious works, he then embarked on the Ganges. 
Near its moulh he went on board of a ship bound to Ceylon. After 
having visited that celebrated island, Fa-hian sailed in the direction of 
the Malayan Archipelago, called at Java, and safely arrived to his 
country, after having performed one of the most extraordinary and dif- 
ficult joumies any man could have undertaken in those ancient times. 
It was in the begining of the fifth century, that this feat was perform- 
ed in the space of more than seven years. He spent three years in In- 
dia and two at Ceylon. 



PRINCIPAL PLACES, MENTIONED IN THE LEGEND. 425 



The Chinese original of Fa Hian has been translated in French, by 
A. Bemusat. The English version, from the French, is accompanied 
by the annotations of Eemnsat, and those of other celebrated oriental- 
ists. The book of Hwen Thsang has been translated by Mr. Julien. For 
the loan of these two works, the writer is indebted to the ever obliging 
kindness of the worthy and learned Chief Commissioner of British 
Burma, Col. A. P. Phayre. From these works we have extracted the 
above and following particulars. 

1. — -The name given by northern Budhists, to Budha, is Thakiamu- 
ni, which means the Religious of the Thakia family. He belonged to 
the Kshatria or the warriors' caste. The name G-audama, according to 
the opinion of the late E. Burnouf, is the name of the religious instruc- 
tor of his family, which members of families of that caste often adopt- 
ed. This instructor might have been a descendant of the celebrated 
philosopher G-otama, mentioned in certain writings, but distinct from 
our Budha. 

2. — -Kapila, or Kapilawot, the birth place of Budha, was situated on 
the left bank of the G-ogra, direct north of Benares. 

It was a heap of ruins when Fa Hian visited it, and the country 
almost a desert. Some are of opinion that it was situated near the 
mountains that separate Nepal from G-oruckpore, on the river Bohini, 
a mountain stream, feeder of the Rapti. But this assertion has very 
few supporters and appears improbable. 

3. — -The river Anauma, cannot be the Amanat in Behar, south of 
Patna. It is probably one of the feeders of the G-ogra, and to be met 
with half way between Kapila and Radzagio, the site of which city, as 
will be subsequently seen, lays close to modern Behar. The Legend 
bears out this supposition. Budha travelled 30 youdzanas from Kapila 
to the river Anauma ; thence 30, to Radzagio. The youdzana of those 
times in Magatha, is supposed to have been equal probably to seven 
miles. 

4— Oorouwela was one of the mountains famous for the number of 
the hermits that withdrew thither for the purpose of meditation. It is 
not far from G-aya Budha. 

5. — 'The river Neritzara, in Mongol, Nirandzara, is a considerable 
stream flowing from the south-west ; it unites with the Monah and 
forms the Fulgo. 

6. — JBaranathee is, beyond doubt, the famous city of Benares. The 
Bnrmans call it by the name of Baranathee, or rather Yaranasi. The 
town is so named from its situation between the small river Varana, 
and the Asi, a mere brook. The solitude of Migadawon, whither Budha 
went to preach the law to the live Rahans that had served him during 
the six years of mortification, which he spent in the forest of Oorouwela, 
lays in its vicinity. Benares is famous in the Buclhistic annals, 
because in its neighborhood, the law of the wheel, or rather the super- 
excellent law of the four sublime truths, was announced for the first 
time. The meaning of Migadawon is, the deer forest, It lays 3 J miles 

55 



426 



REMARKS ON THE SITES AND NAMES OF THE 



from Benares in a northern direction. It is said that after having 
travelled nine miles from the Bodi tree, Budha had to go over a dis- 
tance of 18 youdzanas, ere he reached Benares, making a total of about 
120 miles. 

7. ^-Kadzagio, or Badzagihra, was the capital of Magatha, or South 
Behar. Its situation is well ascertained. Its ruins have been minute- 
ly described by several travellers. It was situated on the left bank of 
the same small river as Behar, but a few miles south of that place, 
The mountains or peaks surrounding that ancient city are full of caves 
tenanted, in former ages, by Budhist ascetics. The mountain Gaya- 
thitha, where Budha preached his famous sermon, lays in the neigh- 
borhood. It is perhaps the same as the Gridrakuta, or the Vulture's 
Peak. 

8. — The Budhist annals often mention the country of the middle or 
Mitzima-desa. It comprised the countries of Mathura, Kosala, Kapila, 
Wethalee and Magatha, that is to say, the provinces of Agra, Delhi, 
Oude and South Behar. 

Magatha, south of the Ganges, had for capital, at first Badzagio, until 
Kalathoka, a hundred years after the death of Gaudama, transferred the 
seat of his empire to Pataliputra, or Palibothra. The celebrated Weloowon 
monastery was situated in the neighborhood of Badzagio, and was of- 
fered to Budha by King Pimpathara, the ruler of that country. 

9. — Kosala is the same as the kingdom of Ayodya, now called Oude. 
Thawattie, or Crawastu, was the capital of a district of that country, 
It was situated nearly at the same place where at present stands the 
modern town of Fizabad. According to the Legend, the distance from 
Badzagio to Thawattie is forty-five youdzanas of about 7 miles. Twelve 
hundred paces from that city, was to be met the renowned monastery 
of Dzetawon, or the grove of the victorious. Many ruins that have 
been visited and examined, leave no doubt regarding the certain posi- 
tion of Thawattie. 

10. — Thing-ka-tha, or Tsam-pa-tha, lays in an eastern direction 
between Mathura and Kanouj, near the site occupied by the town 
of Ferruckabad. Captain A. Cunningham has met with the ruins 
of that place in the village of Samkassa, on the left bank of the Kali- 
nadi, twelve cos from Ferrukabad. According to a popular tradition j 
it was destroyed in 1183, by the King of Kanouj, at the instigation of 
the Brahmins, who endeavoured, by all means in their power, to make 
all the remnants of Budhism, disappear from those parts of the Penin- 
sula. It was in that place that Budha arrived, on his return from the 
seats of Nats, whither he had gone to preach the law to his mother. 
According to the Legend, the distance from Thawattie to Thing-ka- 
tha is thirty youdzanas, in a westerly direction. Fa Hian says that 
lie saw in one of the temples of that place, the ladder Budha had used 
when he came down from the seats of Nats. 

11. — The village of Patali is the very place where was subsequently 
established the renowned city of Patalibothra, capital of Magatha, 



5?RiNCliPAL PLACES, MENTIONED IN THE LEGEND w 427 



The place had reached the height of its glory, when Megasthenes, the 
Ambassador of Seleucus, visited it, in the reign of Chandragupta. In 
the time of Budha> it was but an insignificant place. There was, how- 
ever, a sort of fort to arrest the inroads of some troublesome neigh- 
bours. Budha, when he passed through that place, predicted that it 
would become a flourishing town-, The prediction begun to have its 
accomplishment, one hundred years after his death, when King Kala- 
tlioka left Radzagio, and removed the seat of his empire to Palibothra.^ 
near the place where stands the modern city of Patna. 

12.-^The town of Wethalie is supposed to have stood north of Pat- 
na, on the G-unduk, not far from the place where that river joins the 
Granges. The large village of Besarh, 20 miles north of Hajipur, occu- 
pies a portion of the place over which stood Wethalie. In the seventh 
century, Budhism was there on its decline ; false doctrines, as says 
one of the Chinese pilgrims, were much prevailing. Nothing was to be 
seen, at that time, but a ruined town and many monasteries almost 
deserted and also falling into decay. Many signs of ancient ruins are 
also to be met with between Besarh and Bakra^ they belong to the 
same city which was both populous and wealthy* Its circumference 
was about 12 miles, including the two modern places of Bakra and 
Besarh. All the mounds of ruins have been carefully searched and 
described by A. Cunningham, and the sites of ancient tanks ex- 
actly laid down. There is a curious episode in the Legend, con- 
nected with the name of Wethalie. A courtezan, who despite her 
dishonorable calling, occupied a brilliant position in the country, court- 
ed the favor of feeding Budha with all his followers* The latter ac- 
'cepted her invitation and received a beautiful grove she presented to 
him and to the Assembly. It does not appear that her avocation was 
looked upon as a disgraceful one. It is probable that persons of this 
description, were as much for the intellectual as for the sensual enjoy- 
ments of their Visitors. There existed in Greece and at Rome some- 
thing similar to what is here alluded to. According to Plutarchus, 
Aspasia at Athens, was courted by Pericles on account of her high 
literary attainments and political abilities. Socrates visited her some- 
times, in company with his disciples. Visitors took occasionally their 
wives to her place, for the purpose of enjoying the charms of her high- 
ly refined and instructive conversation. The same philosophical bio- 
grapher does not scruple to quote sometimes the sayings of the cele- 
brated Roman courtezan, named Flora. 

13.— Nala orNalandawas a Brahmin village about seven miles north 
of Radzagio. It was the birth place of the great disciple Thariputra. 
It seems that there was there a sort of Academia, whither the learned 
of Radzagio resorted for discoursing on moral and philosophical subjects. 
The magnificent ruins which subsist up to this day, in that locality, 
have been minutely examined, measured and described by several vi- 
sitors. The great temple, in the opinion of A. Cunningham, must have 
been built in the 6th century of our era. 



428 REMARKS ON HUB SITES AND NAMES OF TliE 



14. — Kootheinaron, the city of the grass Kushi, is the place in the* 
neighborhood of which Budha entered in the state of Neibban, or died, 
Some antiquarians laying much stress on the name of a village^ up to 
this day, called Kushia, have placed the position of Kootheinaron on 
the road between Betiah and G-omckpore. On that spot, is to be seen 
a" pyramidical looking mound of bricks over which spreads a large 
Banyan tree. But, from the narrative of the Legend, we must look 
for the site of Kootheinaron, nearer to the river Higniarati or G-unduck, 
since the spot where G-audama died, was near to the city, and is des- 
cribed as surrounded on three sides by the river. Kootheinaron was si- 
tuated a little north or north-west of Betiah, on or near the banks of 
the G-uncluck. There, too, ruins are to be seen, which, doubtless, will 
prove to be those of Kootheinaron. The name may have subsequently 
migrated to the locality above mentioned. 

15. — Papilawana, the capital of the Mauria Princes, was situated 
between the Eapti and the Gun duck, nearly east of G-oruckpore. South 
of that place, Fa Hian visited the dzedi of the coals. The Mauria 
Princes, agreeably to the text of the Legend, having come too late for 
sharing in the partition of the relics, took with them the coals that re- 
mained after the cremation of Budha's remains, carried them into their 
country, and built a dzedi over them. It was not far from that place,' 
that the Brahmin Dauna built another dzedi over the vessel that had 
contained Budha's relics. 

16. — The village of Eama is the same as the Kamaganio of the Cin- 
galese collection. The two Chinese pilgrims in their relations, call 
that place Lan-mo. Would it be that the modem Kamnagar is indi- 
cative of the ancient Bamaganio ? At all events, we would not be far 
from the truth, if we place it between the Gogra and the Bapti, but 
nearer to the latter, almost due west of Goruckpore. 

17. — The Pawa town is supposed by A, Cunningham, to have occu- 
pied the same site as the large village of Padarawana, 12 miles to the 
west of the river Gunduck, and 40 miles north north-east of G-oruck- 
pore. A large mound of more than 200 feet in length by 120 in 
breadth, exists in that locality. From the excavations made on the 
place, it is supposed that there was a court yard, with cells for monks ? 
on each side, the centre being, as was often the case, occupied by a 
dzedi. The people of Pawa obtained one-eigth of the relics," after the 
cremation of Budha's remains, and built one dzedi over them. 

18. — Kapilawot or Kapilawottu was situated between Fyzabad and 
G-oruckpore, but a little nearer to the latter place. It was on or near 
the banks of the Gogra. The small river Bohini formed the boundary 
between the territory of Kappilawot and that of Kaulia. 

19. — Gaya and Budha-Gaya are two distinct places. The first is 
well known as the town of Gaya. The second lays six miles south- 
ward, and is famous as the locality of the Pipal or Bodi tree, under 
which Gaudama has obtained the Budhahood. A tree of the same 
description, is, as yet, to be seen on the same spot. The present one 



PRINCIPAL PLACES, MENTIONED IN THE LEGEND. 



429 



was in 1811 in full vigour, when Dr. Buchanan saw it. He describes 
it as not being more than a hundred years old. A. Cunningham says 
that it is now much decayed, One large stem with three branches on 
the westward are still green ; but the other branches are barkless and 
rotten. Hwen Thsang, in his itinerary j speaks of an early renewal of 
that tree by king Purna Yarmma, after its destruction by king Sasang- 
ka, who, with a true brahminical and inimical feeling, dug up the 
very ground on which it had stood, and moistened the earth with su- 
gar cane juice, to prevent its renewal. The same eminent archeologist 
describes a massive brick temple, standing east of the Bodi tree, and 
with every probability, maintains that it is the same which has been 
described by the above named Chinese pilgrim. As Fa Hian is silent 
respecting that temple, A. Cunningham concludes that it was erected 
during the 6th century of the Christian era 5 when Budhism, un- 
der the favor of king Amara-sinha and some of his successors, 
regained a vigorous ascendancy at least, in Magatha. It is pro- 
bable that all the temples, the ruins of which have been exa- 
mined at Budha-G-aya, Nalanda and Behar, having a similarity 
in architectural plans and ornaments, have been erected during 
the 6th and a part of the 7th century of our era. The inference 
therefrom is that Budhism was nourishing in Magatha at that 
period. Hwen Thsang, who has visited and described those monu- 
ments, in or about 625, speaks of them in the highest terms. How 
long have lasted the prosperous days of Budhism in those parts ? It 
is difficult to state with any degree of accuracy. But it seems proba- 
ble that it maintained itself in a satisfactory condition, until the be- 
gining of the 10th century. It had then, to give way before the irre- 
sistible and triumphant ascendancy of Brahminism. 

To the south-east of the great temple is a small tank which is pro- 
bably that of the Naga, who protected Buclha, during one of the seve- 
ral stations that he made round the Bodi tree. 

20. — 'Anawadat is the name of a lake famous in Budhist sacred his- 
tory. Its etymological meaning is, agreeably to some Savans, exempt 
of tumult, and according to others, not brightened. This last appella- 
tion is owing probably to the high peaks that surround it and prevent 
its being brightened by the rays of the sun. This is 5 certainly, the 
famous and extensive lake, which covers a portion of the high table 
land of Pamir. It has been visited and described by Lieut. Wood. 
What he states from a careful observation on the spot, agrees well 
with what is found in the itineraries of Chinese travellers. From that 
high plateau which embosoms the lake, flows in an eastern direc- 
tion one of those small streams that form the river Granges ; whilst, in 
an opposite direction, the Oxus issuing from the western slope, shapes 
its course nearly towards the west, 

21. — Udiana is a country the position of which is fixed on the banks 
of the Indus, between Cabul and Cashmere, west of the latter country. 
G-andara is, it appears, the country called Candahar by the Mussul- 



430 P&iNCIPAii PLACES, MENTIONED IN THE LE&EHDi 



mans, lying between the Swat and the Indus. The Burmese author 
mentions always Kashmera-, along with G-andara. This would indicate 
that the two places are in the vicinity of each other 3 and that they 
formed primitively one and same states Yaunaka is 3 perhapsj the 
peninsula of G-uzerat* But the write entertains serious doubts on this 5 
subject. It might be the countries situated west of the Hindoo 
Kush, that is to say the ancient Bactrianai The Burmese author 
states that Yaunaka was inhabited by a people called Pantsays. 
What that people may have been ? ts it an allusion to the G-reeka 
that had settled in Bactriana? It is iiot Without interest to hear 
our Chinese traveller stating that religion was flourishing in the above 
mentioned countries, whilst in the Punjab, he met with Beligious witli 
Whom he declined holding intercourse, and of whom he speaks in ra- 
ther unfavorable terms. Hence we may conclude that heretical opin- 
ions were then prevailing in that country, and that doctrines, at va- 
riance with those of Budha, had already cast a deep root, and in their 
growth, almost choked genuine Budhism, if it had ever been the pre- 
vailing creed in the land of five rivers, 

22. — -On his way down the Granges, our pilgrim does not appear to 
have left his boat for any considerable time \ he contents himself with 
mentioning a fact that, to somej may appear somewhat doubtful j viz I 
the flourishing condition of the Budhist religion as far as the neigh- 
borhood of the present metropolis of India. He speaks of the kingdom 
of Champa. Campapuri, or KarnapUra, was the capital of that states 
It was situated on the site of the present Bhagulpore, or not far from 
it. Thence Fa Hian came to the state of Tamaralipti* The toAvn, 
which bore that name, is the modern Tumlook, on the right bank of 
the Hoogly, not far from Calcutta, It was at that port that he em- 
barked on board of a ship bound to Ceylon. Tamaralipti must have 
been a famous sea port several centuries before Fa Hian's days* We 
are informed that Maheinda and his companions who were appointed 
to proceed to Ceylon, for preaching Budhism to the people of that is- 
land, embarked at the same place, 



TITK SEVJEIS" WAYS TO NEIBBAN. 



This is an abridgement of all the principles that constitute the sys- 
tem of Budhism. In the Legend of Budha, the reader has become 
acquainted with the life of the founder of Budhism, the establishment 
of his religion, and the promulgation of his chief doctrine. In the 
following pages, he will find compressed within narrow limits, the se- 
veral observances to be attended to, in order to reach the gaol of quie- 
sence. As it is chiefly and principally by the help of meditation and 
contemplation that such a point can ever be attained, the reader must 
be prepared to wade up to his very chin, in the somewhat muddy 
waters of metaphysics, if he has a wish to penetrate into the very sanc- 
tuary of Budhism. 

To encourage the reader, and console him in the midst of his fa- 
tiguing journey through such dreary tracts, the writer will say to him 
that he has first borne up the fatigues of such a journey, and that, im- 
pelled by friendly feelings, he has endeavored to smooth the rugged 
path, in behalf of those that would follow him on the same errand. 
How far he has succeeded in his well meant efforts, he will not pre- 
sume to state. But he will say so much, that if the success be com- 
mensurate with his exertions, he may entertain a well founded hope, 
that he will not be altogether disappointed in his hope and anticipa- 
tion, and feel somewhat confident that he has afforded to the unini- 
tiated, some help to go over the difficult ground of methaphysics. 

Following in this instance, the line of conduct he has adopted 
through the foregoing pages of this book, the writer will allow the 
Budhist author to speak for himself and explain his own views on the 
different subjects under consideration. His sole aim will ever be to 
convey as faithfully and as succinctly as possible, the meaning of the 
original he has under his eyes. The task, however, simple it may ap- 
pear, is far from being an easy one, as the Burmese are utterly incapa- 
ble of fully understanding the methaphysical portion of their religious 
system. Their ignorance is calculated to render even more obscure 
what is per se almost beyond the range of comprehension, because they 
must have frequently put an erroneous interpretation on many Pali 
words, the meaning of which is far from being accurately determined, 

Our Budhist Doctor begins his work with enumerating the advan- 
tages to be derived from a serious and constant application to the 
earnest study of these seven ways, Such an exercise, says he, has the 
virtue to free us from all evils ; it expands the intelligence in the 
highest degree, and leads straight forward to Neibban. Man, through 



432 



THE SEVEN WAYS TO NEIBBAN. 



it, is delivered from all errors, is, happy and becomes, during liis life, an 
honor to the holy religion of Bndha. 

The various subjects, he intends to treat in this work, are arranged 
under seven heads, which are laid down in his own original way as 
follows : The observance of the precepts, and tb r e practice of medita? 
tion are the twofold foundation of the spiritual edifice. The considera- 
tion of the nature and form of matter shall be the right foot of the 
sage : the investigation about the causes and principles of living be- 
ings, shall be as his left loot : the application of the mind to find out 
the four high roads to perfection, and the obtaining the freedom of 
all passions, shall be as his right and left hands ; and the possession 
of the perfect science or knowledge shall be as his head. The happy 
man who sliall have reached so far, will be certain to obtain the de- 
liverance. 

This summary is thus, by our guide, divided into seven distinct 
parts, which will be condensed into six articles. 

It is as well to add that this work an abridged translation of which, 
is now set before the reader, was composed, at first, in the Siamese 
language at Bangkok, and has been subsequently translated into Bur- 
mese. We find, therefore, that all the principles exposed throughout, 
are received as genuine on the banks of the Irrawady as well as on 
those of the Meinam, and may be looked upon as a faithful . exposition 
of the highest tenets of Budhism, such as they are held in both coun- 
tries. This observation confirms a notion which has been denied by 
many, viz., that the chief doctrines of Budhism are pretty nearly the 
same in all the places where it has become the dominant creed. The 
discrepancies to be met here and there, relate principally to practices 
and observances which present to the eyes of the observer, an infinite 
variety of hues and forms. When Budhism was established in several 
countries, it did not destroy many observances and practices that were 
found deeply engrafted on the customs and manners of the people : it 
tolerated them, and made with them a tacit compromise, As, for in- 
stance, the worship of Nats existed among the .tribes of the Irrawady 
valley, long before the introduction of Budhism. Most of the super- 
stitious rites now prevailing in Burma originate from that belief. 
With the Chinese, the ancestors' worship continues to subsist side by 
side with Budhism ; though the latter creed has nothing to do with it. 
In Nepaul and at Ceylon, Hindoo superstitions obtrude themselves 
on the view of the observer, to such an extent, that it is not easy to 
state which of the two creeds obtains the preference. 

AKTICLE T. 

OF THE PRECEPTS. 



Our author in a truly philosophical spirit, at first puts 
to himself the three following questions : What is the 



TfTE SEVEN WAYS TO KEIBBAN. 



433 



Origin of the law ? What is man, the subject of the law X 
What is the individual who is the promulgator of the law 1 
The three questions he answers in the following manner : 
1st. All that exists, is divided into two distinct parts 5 
the things which are liable to change, and obey the prin- 
ciple of irutability, such as matter, its modifications and 
all beings, which have a cause j* and those which are 

* The distinction alluded to, by our author, is a most important one-. 
What does he mean when he states that all things in this world obey 
the principle of mutability, and are liable to perpetual changes and 
modifications, and that they have a cause? One would be tempted to* 
believe that the Budhists admit of a first cause. But such is not the 
case. To understand such a language coming from a Budhist's 
mouth, we must bear in mind the theory of the t welve Nid an as or 
causes and effects. Each of the Nidanas is effect relatively to the pre- 
ceding one, and cause to the following one. All the existing beings 
are, relatively to each other, effects and causes. All undergo the irre- 
sistible influence of mutability and change. The beings that reside in 
the seats of Brahma are not Without the reach of that influence, not 
even those who dwell in the four immaterial seats. 

Are there things which are fixedly and everlastingly the same, upon 
which no change no vicissitude can ever act ? There is the Law, there 
is the state of Neibban* The law is the expression of truth which is 
■reality, by opposition to the unreality of the visible world. The es- 
sence of the law is contained in the four sublime truths, which are em- 
phatically called the Law of the WheeL They are the declaration of 
the true state and condition of all beings ; they proclaim the necessity 
of putting an end to such a miserable state of things, and point out 
the sure means of freeing oneself from the miseries attending exist- 
■ence. These truths are eternal, in so much that, what they proclaim 
has ever been true in all the worlds that have preceded the present 
one, since they always resemble each other, and will ever be equally 
true, during the endless series of worlds that will follow. In this sense 
•the law, in the opinion of Budhists, being the declaration of truth, or of 
what is 5 must be eternal, as truth itself is everlasting. The state of 
Neihban, by opposition to that of existence such as we comprehend it, 
is likewise a thing which never changes, since it is the end of changes. 
It remains always the same : it is the opposite of existence. What is 
then, called here everlasting, or eternal, is, in the opinion of Budhists, 
but the things that are conceived as subsisting abstractively per se and 
never being affected by the great principle of mutability, that pervades 
all beings. To sum up the whole in a few words : the science which 
points out the means of coming out of the whirpool of existences, and 
the being out of that circle, such are the two things which are always 
the same, never undergo any change, and are eternal. 



434 



THE SEVEN WAYS TO 1SEIBBAK» 



eternal and immutable, that is to say, the precepts of the 
law and Neibban. These have neither author nor cause ; 
they are self-existing, eternal, and placed far beyond the 
reach of the influence that causes mutability. 2nd. As 
to the publisher of the law, Budha, he is a mere man, 
who, during myriads of centuries has accumulated merits 
on merits, until he has obtained the Neibban of Kiletha, 
or the deliverance of all passions. From that moment, 
till his death, this eminent personage is constituted the 
master of religion and the doctor of the law, Owing to 
his perfect science, he finds out and discovers all the pre- 
cepts that constitute the body of the law. Impelled by 
his matchless benevolence towards all beings, he promul- 
gates them for the salvation of all. He is not the inven- 
tor of those precepts ; he merely discovers them by the 
power of the supreme intelligence, in the same manner, 
as we perceive clearly during the night, by the help of a 
light, objects hitherto wrapped in Utter darkness. 3rd. 
Man who is to be subjected to the observance of the law, 
is distinguished by the following characteristics. He 
possesses more knowledge than the animals and other 
beings, except the Nats and Br ah mas ; his intelligence 
and thoughts reach farther than those of other beings ; 
he is capable of reflecting, comparing, drawing infer- 
ences, and observing freely the rules of life f despite the 

* In the definition of man which is given by the Buclhist author, we 
find the words intelligence, capacity for reflecting, comparing and 
drawing inferences, &c. He who is not familiar with the revolting mate- 
rialist doctrines of Budhism, would he tempted: to believe that they ad- 
mit of a soul or spiritual principle subsisting in man. But such is not 
the case. The faculty for performing all the functions which we rightly 
attribute to the soul, resides in the sixth sense, called mano, or the 
heart, or the knowing principle. But this sense, in their opinion, is as 
material as the eye, the ear and the other senses. It is delightful to 
the Christian reader, to find in the midst of a heap of rubbish and fables, 
a few fragnents of the primitive revelation. We see man coming from 
a noble origin, appearing in this world with the most glorious privi- 
leges, which he forfeits by eating the rice called Tsale, which produced 
on his being, the' same destructive effects, which the eating of the for- 
bidden fruit caused on our first Parents in the garden of Eden, 



THE SEVEN WAYS TO REIBBAN. 



435 



allurement of his passions, he can free himself from the 
three great passions, concupiscence, anger and ignorance ; 
finally, he is a descendant from those Brahmas. who in 
the begining of this world, came from their seat, lived on 
earth, and by their eating the rice Tsale, lost ail their 
glorious privileges and became beings similar to those 
who are known to us under the denomination of men. 

The great end to be aimed at, in the observance of the 
precepts of the law, and the exercise of meditation, is the 
obtaining of a state of complete indifference to all things, 
(The state of indifference alluded to, does not consist in a 
stupid carelessness about the thi r gs of this world. It is 
the result of a knowledge acquired with much labor and 
pain. The wise man which has possessed himself of such 
science is no longer liable to the influence of that vulgar 
illusion wdiich makes people to believe in the real exist- 
ence of things that have no reality about them, but sub- 
sist only on an ephemereal basis which incessantly 
changes and finally vanishes away. He sees things as 
they truly are. He is full of contempt for things which 
are but, at best, a mere illusion. This contempt gene- 
rates a complete indifference for all that exists, even for 
his own being. He longs for the moment, when it shall 
be given to him to cast away his own body, that he may 
no longer move within the circle of endless and misera- 
ble forms of existence. In this sense, must be under- 
stood the state of perfect quietism or indifference which 
is the last stage the wise man may reach by the help of 
the science he possesses. The Religious of the Brahmi- 
nical creed have professed the same indifference for all 
the accidents of life.) Hence our Budha, when he be- 
came a perfected being, looked on the wicked Hewadat, 
with the same feelings as he did on the great Maia, his 
mother. Numberless Hathees or Anchorites have ever 
been eulogized for having allowed themselves to be de- 
voured by ferocious beasts, or bit by venomous snakes, 
rather than offering the least resistance that could ex hi- 
bit a sign of non-indifference. Entire was their uncon- 



436 



THE SEVEN WAYS TO NEIBBAN.. 



cern towards their very body, which, they knew well, is, 
as every thing else, a compound of the four elements, a 
mere illusion, totally distinct from self. 

Five commandments constitute the very basis where- 
upon stand all morals, and are obligatory to all men 
without exception. They include five prohibitions. (It 
is not a little surprising that the five precepts obligato- 
ry to all men, are merely five prohibitions, designed not 
to teach men what they have to do, but warning them 
from not doing such things that are interdicted to them. 
This supposes that man is prone to do certain acts which 
are sinful. The Budhist lav/ of the five precepts forbids 
him to yield to such propensities, but it does not teach 
him particular duties to perform. It does not elevate 
man above his original level, but it aims at preventing 
him from falling lower.) The five prohibitions are : not to 
destroy the life of any being ; not to steal ; not to com- 
mit adultery ; not to tell lies ; not to drink any intoxicat- 
ing liquors or beverages. 

Our author seems to be a perfect master in casuistry, 
as he shows the greatest nicety and exactness in explain- 
ing all the requisite conditions that constitute a trespas- 
sing of those precepts. We will give here but a few 
samples of his uncommon proficiency in this science. As 
regards the first prohibition, says he, five things are ne- 
cessary to constitute an offence against the first command- 
ment, viz., a being that has life, the intention and will of 
killing that being, an act which is capable of inflicting 
death, and the loss of life of that being, consequent to the 
inflicting of that action. Should but one of these condi- 
tions be wanting, the sin could not be said to have taken 
place, and, therefore, no complete trespassing of the first 
prohibition. 

Again, as regards the second precept, five circum- 
stances or conditions are necessary to constitute a tres- 
passing, viz., an object belonging to another person, who 
never by words or signs, showed any intention to part 
with it ; the knowing that the owner intends to keep pos«- 



THE SEVEN WAYS TO NEIBBAN. 



437 



session of it ; having the actual intention to take away 
secretly or forcibly that object ; an effort to become pos- 
sessed of the thing by deceiving, injuring, or by mal-prac- 
tices, causing the owner or keeper of the thing to fall as- 
leep ; and finally to remove the thing from its place, how- 
ever short may be the distance, should it be but that of 
the length of a hair of the head. 

For the infraction of the third precept, the following 
conditions are required : the intention and will of sinning 
with any person of another sex, that comes within the 
denomination of Akamani-jathan, that is to say, persons 
it is forbidden to touch ; acting up to that intention, and 
the consummating of such an act. Women that fall un- 
der the above denomination, are divided into twenty clas- 
ses. The eight first classes include those that are under 
the guardianship of their parents or relatives ; the ninth 
class comprises those affianced before they be of age ; 
the tenth, those reserved for the king. "Within the ten 
other classes come all those who, owing to their having 
been slaves, or for any other causes, have become the 
concubines to their masters, or married their sedu- 
cers, &c. 

The fourth prohibition extends not only to lies, but 
likewise to slander, coarse and abusive expressions, and 
vain and useless words, The four following conditions 
constitute a lie, viz., saying a thing that is untrue ; the 
intention of saying such a thing ; making manifest such 
an intention by saying the thing ; and somebody that 
hears and clearly understands the thing that is uttered. 
That the sin of medisance may be said to exist, it is re- 
quired that the author of it, should speak with the inten- 
tion of causing parties to hate ea&h other, or quarrel with 
each other, and that the words spoken to that end, should 
be heard and understood by the parties alluded to, 

The fifth precept forbids the drinking of Sura and Me- 
ria, that is to say, of distilled liquors, and of intoxicating 
juices extracted from fruits or flowers. The mere act of 



438 



THE SEVEN WAYS TO NEIBBAN. 



putting the liquor in the mouth, does not constitute a sin ; 
the swallowing of it is required. 

Besides these five general precepts, obligatory on all 
the faithful without exception, there are three other pre- 
cepts, or rather counsels that are strongly recommended 
to the Upasakas or pious laymen. They are designed as 
barriers against the great propensity inherent in nature, 
which causes men to exceed in all that is used, through 
the senses of taste, hearing, seeing, smelling and feeling. 
They are so many means that help to obtain a sober mo- 
deration in the daily use of the things of the world. 

The first counsel regulates all that regards eating. It 
forbids using any comestible from noon, to day break of 
the following morning. The second interdicts the assist- 
ing to plays, comedies, and the use of flowers and es- 
sences with the intention of fondly handling and smelling 
them. The third prescribes the form and size of beds, 
which ought never to be more than one cubit high, plain 
without ornaments. The use of mattrasses and pillows, 
filled with cotton, or other soft substances, is positively 
prohibited. The very intention of laying upon these en- 
ervating superfluities, and a fortuori the reclining on them, 
constitutes the breaking of such a command. 

These three latter precepts are to be observed chiefly 
in the following days, on the 5th, 8th, 14th and 15th of 
the waxing moon, and on the 5th, 8th and 14th of the 
waning moon, as well as on the new moon. The pious 
Upasakas sometimes observe them during the three con- 
secutive months of the season of lent. 

In the opinion of our author, are deserving the respect- 
able title of Upasakas, men and women, who have the great- 
est respect for, and entertain a pious affection towards, 
the three precious things, Budha, the Law, and the 
Assembly of the perfect. They must ever view them as 
the land of salvation, and the securest asylums. Tbey 
must be ready to sacrifice every thing, their very life, for 
the sake of these three perfect things. During their life- 
time, under all circumstances they must aim at following 



THE SEVEN WAYS TO NElBBAfs, 



Scrupulously the instructions of Buclha, such as they are 
embodied in the law and preached by the Rahans* 

Five offences disqualify a man for the honorable title 
of Upasaka, viz : the want of belief and confidence in the 
three precious things, the non-observance of the eight 
precepts, the believing in lucky and unlucky days* or in 
good and bad fortune, the belief in omens and signs, arid 
keeping company with the impious who have no faith in 
Budha. 

We now come to the rules which are prescribed to all 
the Budhist Religious. They are 227 in number, arid 
are found in a book called Patimauk. This book is the x 
Vade Mecum of all Religious. They study it, and often 
learn it by heart. On certain days of each month, the 
Heligious assemble in the Them. The Patimauk is then 
read, explained and commented upon, by one of the 
elders of the fraternity. It is an abridgement of the 
Wini, the great book of discipline. It teaches the va- 
rious rules respecting the four articles offered by the 
faithful to the Eeligious, that is to say, vestments, food, 
mats and the ingredients for mastication. These rules 

* Budhists lay the greatest stress, on the belief in the three precious 
things. It is the foundation on which rests the whole spiritual edifice.; 
But it is somewhat extraordinary to see that the superstition in believing 
in lucky and Unlucky days, in good and bad luck, is openly condemned, 
and entails upon him who is addicted to it, the severest penalty. 
Though such childish belief is so exceedingly common in Burmah 5 
that it influences man in his daily and hourly affairs, yet we must ad- 
mit that it is opposed to the tenets of strict Budhism. There can 
never be any good or bad luck in the opinion of him who has faith in 
the influence of. merits and demerits. There is no other agent in this 
world, but that one : it is he alone, who brings in and regulates all the 
accidents that attend the life of man. Such is, indeed, the theory of 
the true Budhist. But how videly differ the practice from the theory? 
He who has lived for some time in a Budhist country, and made him- 
self acquainted with the intimate habits of the people, will soon dis- 
cover that superstitious ideas, and, as a necessary consequence^ supersti- 
tious practices, are the spring and prime mover of all actions, 
from morning to night. In this respect, Budhist monks differ, not 
from the laity, nay, they are often seen as the leaders of the people, in 
the performance of rites at variance with the tenets of their creed/ 



440 



THE SEVEN WAYS TO NEIBBAN, 



likewise regulate all that relates to the mode of making 
prayers, devotions* walking, sitting, reclining^ travelling, 
&c, &c, Every thing is described W T ith a minute _ parti* 
cularity* 

Here, if any interest could be awakened., would be the 
place to enter into the system of casuistry, carried by Bu- 
dhist Eeligious to a point of nicety 7 and refinement truly 
astonishing. Suffice it to state that they have gone over 
the boundless field of speculative conjectures, respecting 
all the possible ways of fulfilling or trespassing the pre- 
cepts and regulations that concern the body of Religious, 

Every law and precept must have a sanction. This 
essential requisite is not wanting in the Budhist system. 
Let us examine in what consists the reward attending a 
regular and correct observance of the precepts, and w ; hat 
is the punishment inflicted on the transgressors of these 
ordinances. As usual we will follow our author and ai^ 
low him to make known his own opinions on this impor- 
tant subject. It is often inquired from us, says he, why 
some individuals live here during many years, whilst 
others appear, but for a short time, on the scene of this 
world c The reason of the difference in the respective 
condition of these persons, is obvious and evident. The 
first, during their former existence, have faithfully ob- 
served the first command and refrained from killing be- 
ings ; hence their long life ; the second on the contrary 
have been guilty of some trespassings of this precept, and 
therefore, the influence of their former crimes causes the 
shortness of their life. In a similar manner we account 
for ail the differences that exist in the conditions of all 
beings o The observance or trespassing of one or several 
precepts, creates the positions of happiness and unhappi- 
ness, of riches and poverty, of beauty and ugliness, that 
chequer the lives and positions of mortals in this world, 

In addition to the rewards bestowed immediately in 
this world, there are the six seats of Nats* where all sorts 
of recompenses are allotted during immense periods, to 
those who have correctly attended to the ordinances -of 



THE SEVEN WAYS TO NEIBBAK. 



441 



the law. There are likewise places of punishment in 
the several hells, reserved to the transgressors of the pre- 
cepts. The conditions of animal, Athoorikes and Preittas, 
are other states of punishment. 

A lengthened account of ail that relates to the blissful 
regions of Nats, and the gloomy abodes of hell, is found 
in one of the great Dzats, or accounts of the former exist- 
ences of Gaudama, given by himself to his disciples, when 
he was a Prince under the name of NemL The writer 
has read and partly translated this work, which delight- 
fully reminded him of the fine episodes on similar sub- 
jects he had re?d in the sixth book of the Eneid. The 
wildest, most fertile and inventive imagination seems to 
have exhausted its descriptive powers on the one hand, 
in multiplying the pleasures enjoyed in the seats of Nats, 
and beautifying and adorning those delightful regions ; 
and on the other, in representing with a dark and bloody 
pencil, the frightful picture of the numberless and horrid., 
torments of the regions of desolation, despair, and agony. 

All that is so abundantly related of the fortunate abodes 
of Nats, in their sacred writings, supply the Budhist Re- 
ligious with agreeable and inexhaustible topics of ser- 
mons which they deliver to their hearers, to excite 
them more effectually to bestow on them abundant alms. 
The credulous hearers are always told that the most con- 
spicuous places in those regions, are allotted to those 
who have distinguished themselves by their great liber- 
alities. We think it idle and superfluous, uninteresting 
and fatiguing, to repeat those fabulous accounts of the 
seats of Nats and abodes of hell, as given at great length 
by Budhist authors. The only particulars deserving to 
be attended to are these : the reward is always propor- 
tionate to the sum of merits ; and punishment, to that 
of demerit. T here is no eternity of reward nor of punish- 
ment.* 

* This is a consequence of the axiom established by our author, 
' viz,, that t^Q principle of mutability pervades all the beings which re- 
side in the 31 seats allotted to them. It cannot be supposed for a 



U2 



THE S^VEN WAYS TO^ ^EIBBAft, 



This first article shall be concluded by an important 
remark bearing upon the system under consideration. 
The seats of happiness, as already mentioned, are divided 
into two great classes, the one including the superior, 
and the other, the inferior seats. The latter are the six 
seats of Nats, and are tenanted by beings as yet under the 
influence of concupiscence and other passions. Those 
who observe the five general precepts have placed, and, 
as it were, established themselves, on the basis whereupon 
stands perfection, but not yet in perfection itself ; they 
have just crossed the threshold thereof. They are as yet 
imperfect ; but they have prepared themselves for enter- 
ing the way that leads towards perfection, that is to say* 

moment, according to Budhists, that a being, whatever may be the 
amount of his merits and demerits, can ever be placed without the pale 
of the influence of his good or bad deeds. It accompanies him in all 
positions, and causes the vicissitudes that attend his existence. , It 
works upon him in hell, as well as on earth, and in the seats of Nats 
and Brahmas. Fixity is to be found no where except in the going out 
of the circle of existences, that is to say, in Neibban. When we speak 
of existence, in a Budhistic sense, we mean a state of being, in any 
conceivable form or situation or place. Fixity in the enjoyment of re- 
ward, or in the undergoing of punishment is a contradiction with the 
first principle of Budhism. The awarder of reward or punishment is 
the above named influence, which proceeds from the actions performed, 
and, in its turn, allots good or evil in exact proportion with the 
cause that has created it. 

G-audama having willfully and unwiilfully ignored a first cause, from 
which all the things that exists draw their being and life, has been 
forced to allow to an imaginary agent, the very same attributes which, 
belong exclusively to the supreme Being. On the rock of Atheism,- 
he has made a sad ship wreck. Apart of this capital error, it is sur- 
prising to see him maintaining with an admirable acuteness, the exist- 
ence of many fundamental truths, such, as for instance, the reward for 
good actions, and the punishment for bad ones. With him, the doing 
of evil is ever attended with consecpaences fatal to the perpetrator, 
whilst the performance of good is always accompanied with beneficial re- 
sults. One would be inclined to believe that G-audama has appropria- 
ted to himself, with a great tact, all the truths emanating from the be- 
lief in a supreme Being ; and whilst he has, with a barefaced and im- 
pious audacity, denied to the eternal author of all things, Ihe very 
existence, he has been placed under the necessity of accounting,, in a 
most unlogical manner, for the existence of this world. 



THE SEVEN WAYS TO NEIBBAN. 



443 



meditation, or the science of Dzan. The very reward 
enjoyed, in those seats is, therefore, as yet, an imperfec- 
tion. The superior seats can only be reached by those 
who apply themselves to mental exercises. These exer- 
cises are the real foundation of the lofty structure of per- 
fection, and the high road to it. 

ARTICLE II. 

OF MEDITATION AND ITS VARIOUS DEGREES 

This and the following articles contain subjects of so 
abstruse and refined a nature, that it would require to be 
possessed of the science of a Budha. in order to come to a 
right understanding of such obscure topics. The diffi- 
culties, arising from this study, are owing to the confused 
and very unsatisfactory ideas of the Budhist philosophers 
respecting the soul and its spirituality, and perhaps to 
the inability of the writer to understand the vague and 
undefined terms employed for conveying their ideas on 
these matters. The field of Budhist metaphysics is to a 
European, in a great measure, a new one ; the meaning 
of the terms is half understood by the Burmese transla- 
tors ; definitions of terms do not convey explanations 
such as we anticipate, and ideas seem to run in a new 
channel ; they assume, if we may say so, strange forms : 
divisions and subdivisions of the various topics have no 
resemblance with what a European is used to in the stu- 
dy of philosophy. The student feels himself ushered in 
a new region ; he is doomed to find his way by groping. 
Finally the false position assumed by the Indian philoso- 
phers and the false conclusions they arrive at, contribute 
to render more complicated the task of elucidating this 
portion of the Budhist system. That the difficulties may 
be somewhat lessened, and the pathway rendered less 
rugged, and a little smooth, the writer proposes to avoid 
as much, as it is in his power, overcharging with Pali 
terms, the explanations he is about to afford, under the 
guidance of the Budhist author. 



444 



THE SEVEN WAYS TO NEIBBAN* 



In the preceding article, we have treated of meritorious 
actions that are purely exterior, and briefly alluded to 

the nature of the rewards bestowed on earth and in the 
six seats of Nats, to those who have performed these 
good actions. Now we leave behind all the exterior 
20od deeds, and turn the attention of our mind to some- 

O J 

tiling more excellent, to those acts that are purely in- 
terior, and are performed solely by the soul and the right 
exercise of its faculties, that is to say, by meditation and 
contemplation. 

The root of all human miseries, is ignorance. It is 
the generating principle of concupiscence and other pas- 
sions. It is the dark but lofty barrier that encircles all 
beings and retains them within the vortex of endless 
existences ; it is the cause of all existences, and of all 
those illusions to which beings are miserably subjected ; 
it causes those continual changes which take place in the 
production of all beings. This great cause once found 
and proclaimed by Budha, it was necessary to procure a 
remedy to counteract the action of ignorance, and suc- 
cessfully oppose its progress. Another antagonistic and 
opposite principle was to be found, able to resist the 
baneful agency of ignorance and stem its sad and misfor- 
tune-creating influence. That principle is science or 
knowledge. Ignorance is but a negative agent ; it is 
only the absence of science. Let knowledge be, and ig- 
norance shall vanish away in the same manner as dark- 
ness is noiselessly but irresistibly dissipated by the pre- 
sence of light. 

All beings in this universe, says our author, are doom- 
ed to be born and die. We quit this place to go and 
live in another ; we die here to be born elsewhere. We 
can never be freed from pain, old age and death. Whe- 
ther we like it or not, we must suffer and always suffer. 
But why is it so ? Because we do not possess the perfect 
science. Were we blessed with it, we would infallibly 
look towards Neibban, and then escaping from the pur- 
suit of pain and miseries, we would infallibly obtain the 



The seven ways to neibban. 



445 



deliverance from those evils, which now incessantly press 
upon us. It rests with us, but to perfect our intelli- 
gence, so that we might gradually attain to the perfect 
science, the source of all good. But by what means is 
so desirable ail end to be obtained 1 By the exercise of 
meditation, answers, with a decided tone, our philosopher. 
This word implies, besides, other intellectual operations 
of a superior order, such as contemplation, visions, ecsta- 
ey/ union, &c, which are the more or less complete re- 
sults of that intellectual exercise. 

The act of meditating can take place but in the heart, 
where resides the mano, or the faculty of knowing. Its 
object can never be but the nam-d&mma, literally the 
name of the thing, or in other terms, the things of a pure- 
ly intellectual nature. But it cart by no means happen 
in the seats of the other senses or organs, such as the 
eyes, the ears, &c, &c., which are only channels to com- 
municate impressions to the faculty of matio. 

The constitutive parts of meditation are five in number. 
Witteka, the action of raising the mind to an object ; 
Witzara, the attentive consideration of that object ; Piti^ 
the bringing of the soul and body to a state of satisfac- 
tion ; 8 uk a, the pleasure enjoyed in the thing considered ; 
Ekatta. the perseverance or stability of the mind in that 
object. There is also Upelcka, which implies a greater 
and more intense degree of fixity of the mind, extending 
not only to one object in particular, but to all things. 

It may be called the absolute quietism of the soul, and 
the general result of a complete course of general me- 
ditation on the universality of things. It is the last and 
highest point that can ever be reached. 

To explain more fully the nature and definitions of 
the two first parts, our philosopher has recourse to the 
following comparison. Let us suppose a man that has 
to cleanse a rusty copper Vessel. With one hand he grasps 
the vessel, and with the other he rub 1 * it up and down^ 
right and left. This is exactly what is done by the means 
of Witteka and Witzara. The first gets hold of 



446 



THE SEVEX WAYS TO NEIBBAN. 



the object of meditation, and the second causes the mind 
to piss and repass over it, until it has perfectly seen it in 
all its particulars. 

The third stage in the exercise of meditation, is that 
of Piti, which consists in a sort of transitory delectation, ex- 
perienced by him who has reached that third step of 
mental labor. It produces on the whole frame the follow- 
ing effects : It seems to him that is engaged in that exer- 
cise, that the hairs of his head stand on an end, so strong- 
is the sensation he then feels ; at other times, it produces 
in the soul sensations similar to that of the lightning that 
rends the atmosphere : sometimes it is is a commotion re- 
sembling that of mighty waves breaking on the shore ; at 
other times, the subject is, as it were, carried through 
the air, or only raised above the ground ; and occasionally 
it causes a chill running throughout all the limbs. When 
these results have been, through persevering efforts, re- 
peatedly experienced with an ever increasing degree of 
intensity, the following effects are attained : the body 
and the soul are completely restrained subdued and 
composed ; they are almost beyond the influence of 
concupiscence ; .both acquire a remarkable lightness, 
so that the exercise of meditation offers no further 
trouble nor labor ; the natural repugnance or oppo- 
sition to self recollection is done away with ; then the ex- 
ercise of meditation becomes pleasing from the 
pleasurable state of the soul and body, and finally both 
parts are in a true and genuine condition : so that what 
there was previously in them, either vicious or opposed 
to truth, disappears at once and vanishes away. Such are 
the various effects experienced by the soul that has reach- 
ed the degree of Piti, or mental delectation. 

When the soul and body have thus been perfectly 
subdued, and freed from all that could wrongly affect 
them, the soul then reaches the state of Suka, that is to 
say, of perfect and permanent pleasure and inward de- 
light. The effects or results thereof are called Sam a t i, 
or peace or quiescence of the soul, As a matter of 



THE SEVEN WAYS TO NEIBBAN. 



447 



course, that state of inward peace has several degrees 
both as regards the time it lasts and the intensity of the 
affection. It lasts sometimes for a moment, or for a 
period of uncertain duration, as it happens when we re- 
flect on some subject, or we listen to a sermon. At other 
times, its duration is longer, when, for instance, we are 
abouX entering into comtemplation or ecstasy, and it lasts 
as long as we are in one of the these states. 

From Piti originates the Samati-tseit, the idea or con- 
ciousness of inward quiescence. It is the secondary 
cause of the real joy and delight, and is followed by an 
unshaken resolution of adhering to ail the precepts of 
the law. It produces in the soul a certain freshness, ex- 
pansion, and ravishment in the practice of virtue. Such 
a state is illustrated by the following comparison. A tra- 
veller has to go over a very difficult road ; he is exposed 
to an intense heat, and tor men ed with a burning thirst. 
Let us imagine the intensity of his delight, when he finds 
himself on the brink of a rivulet of clear, and cool water; 
such is precisely the state of the soul under the influence 
of Piti. The state of 8uka follows it very soon. It is 
examplified by the condition of the traveller, who has 
been perfectly refreshed and relieved from thirst and 
fatigue, and enjoys the delightful and pleasurable effects 
resulting therefrom. 

The last state or the crowning point to be arrived at, b}^ 
the means of meditation, is that of Upekka, or perfect fixi- 
ty, whence originates an entire indifference to love, or 
hatred, pleasure or pain. Passions can no more affect 
the soul in that happy condition. But in this as well in 
the preceeding states, there are several degrees, accord- 
ing to the various objects it refers to. In the Upekka, 
relating to the five senses, man is no more affected by 
beautilul or unseemly objects, by harsh or melodious 
sounds, &c. As to what refers to creatures, man has nei- 
ther love nor dislike for them. Man obtains the state of 
TJpekka, relating to science or knowledge, by examining 
and considering all things through the medium of the 



448 



THE SEVEN WATS TO NEIBBAN, 



three great principles aneiisa, diika, anatfa, that is to say y 
change, pain and illusion. There is also the uirya upekka*, 
as when a man, after great struggles and efforts to obtain., 
a certain object, sees that he cannot reach it he becomes 
indifferent to it, and without trouble or the least disquiet*, 
gives up the undertaking. There are many other effects 
of the Upekka mentioned by our author, the enumera- 
tion of which would prove tedious. What has been just 
stated is sufficient to afford a correct idea of the nature of 
the highest state of meditation that human mind can ever 
reach, The last and most transcendent result of the con- 
dition of Upekka, is this : when an individual, by success- 
ful exertions has ascended to the top of the spiritual lad- 
per, there is a certain virtue that attracts every thing to 
him. He becomes a centre to which all appear to con- 
verge. He is like the central point of our planet, that 
ever remains distinct from the bodies it incessantly draws 
to itself. Seated in the centre of the most complete quiet* 
ism, the Sage contemplates, without the least effort, the 
unclouded truth that indefinitely unfolds itself before him. 
Hence, as our author observes, the sage that has reached 
the state of Upekka, has no more to pass successively 
through the four preceding stages, to be enabled to medi- 
tate ; that is to say, he does no more require the help of 
thought, reflection, satisfaction and pleasure. He is in 
the middle of the cloudless atmosphere of truth which he 
enjoys, and therein remains as unmoved as truth itself. 

As stated in the previous article, the observance of the 
precepts or the performance of exterior good actions, 
draws abundant rewards over those who faithfully com- 
ply with them. These rewards are bestowed either in 
the seat of man, or in the six abodes of Nats, which we 
will agree to call the six inferior heavens, where concu* 
piscence as yet holds its empire, 

The inward good deeds produced by the operation of 
the intellectual faculties of the soul, being of an incompa- 
rably greater value that the external ones, the recom- 
pense of the former is of a higher order than , that of the 



THE SEVEN WAYS TO NEIBBAN. 



449 



latter. Hence there are twenty superior heavens reserv- 
ed to the sages that have made progress in meditation * 
The accounts of the Budhists respecting the extent of these 
seats, their respective distance, in following the perpen- 
dicular, the myriads of centuries to stay in each of them, 
- •* — ■ ■ ■ — ■■ • 

* It is perhaps of some interest to a few readers to have mentioned 
tilie names of the thirty one seats, into which Budhists have located all 
beings. Lot us begin with the lowest step of that immense ladder. 
The four first steps are the four states of punishment. In them are 
to be found living the unfortunate beings, who pursued by the inflexi- 
ble law of their demerits, are doomed to atone in different ways, for 
the evil that they have done. The lowest seat is Nga-yai or hell. It 
is placed in the centre of our planet, and subdivided into eight princi- 
pal quarters. The last of which is called Aioidzi. The second step, of 
the ladder is occupied by the seat of Animals ; the third by certain 
monsters called Preiltas ; and the fourth by another kind of inferior 
beings named Athourikes. These four seats are tenanted by beings 
who undergo punishment for the evil deeds they have performed. 

The fifth seat is that of Ilanusa, or men. The beings that occupy 
it, are in a state in which they can merit or demerit. It may be call- 
ed a position of probation. 

Above the seat of man, are the six seats of Nats called Tsadooma- 
ritz, Tiwadeintha, Yama, Toooita, Nimanarati, Pare-neimittawasawati. 
The denizens of those seats enjoy the reward awarded to them for 
the perform inoe of giod and meritorious exterior works. 

The three places above those of Nats, called Brahma-parisitsa, Brah- 
mVa-pirau-hita, Miha-Brahm i, are occupied by the contempiatives 
who have reached the first step of Dzan, or meditation. The three 
following : Pareitta-ba, Appa-ma-naba, Appa-sara, are tenanted by the 
Beings who have attained the second degree of contemplation. The 
three next to those just enumerated, are: Paweitta-sou-ba, Appa-mana- 
sou-ba, Souba-kannaka. They are the abodes of the contempiatives 
who have ascended to the third step of meditation. The two following 
steps of the ladder, Wa-happala, A-sou-gna-sat, are tenanted by the 
contempiatives of the fourth degree ; and the five that follow, viz., 
Awiha, Atabpa, Sou-dasa, Sou-dasi, Agga-nita, are occupied by the 
contempiatives of the fifth degree, that is to say, by the beings who have 
entered the Thoda, or current of perfection, and who have qualified 
themselves for obtaining the state of deliverance, or Neibban. 

Above those seats, we find the four and last abodes of Arupa, with- 
out form. They are called : Akasa-nitza-yatana, Wigniana-witza-yata- 
na, Akeitsignia-yatana, Newa-thagnia-nathagma-yatana. 
58 



450 



THE SEVEI* WAfS TO* KEIBBA^o 



&c., are so many puerilities not worth attending to, and 
in no way belonging to the old and genuine Budhism. 
They are the inventions, in subsequent ages, of indivi- 
duals, who wished to emulate their neighbours and rivals^ 
the Hindoos, at a time when the latter substituted the 
gross and revolting idolatry of the Fiiranas* td the purer 
doctrines of the Vedas. But what comes directly to our 
purpose is the distinction of these twenty seats into two 
classes, The first comprises sixteen seats, under the de- 
signation of Rupa Or matter ; the second includes four 
seats, called A* up a, ot immaterial abodes or conditions,, 
Here are located } as on grand and immense scale, accord- 
ing to their respective proficiency in science and medita- 
tion, the beings that have striven to advance in knowledge ? = 
by the exertions of the mental faculties. The general 
appellation given to each class, bears a great meaning, 
and therefore, deserves explanation,, In the 16 seats of 
Rupa, are placed the contemplatives who have as yet a 
body, and have not been hitherto able, to disengage them- 
selves from some affection to matter. The subjects of 
their meditations, are still the beings inhabiting this ma- 
terial world, together with some of the Rathain,, or coar- 
ser portion of their being. But iii the four seats called 
Arupa, which terminate the series of Budhist heavens, 
the contemplatives are destitute of shape aisd body ; they 
are almost brought to the condition of pure spirits. In 
their sublime and lofty flight in the regions of spiritual- 
ism, they seem to have bid a last farewell to* this world, 
and to be no longer concerned with material things. 

Let us glance rapidly over these various seats, and pay 
a visit to the beings that have been rewarded with a place 
in them, owing to their great proficiency in the mental 
exercise of meditation. We will begin with the lowest 
seat, and from it, successively ascend to the loftiest. We 
must bear in remembrance that there are, as above stated? 
five degrees of meditation or five parts, viz., perception, 
reflection, satisfaction, happiness and fixity. He wha 
lias been much exercised in the first degree, shall in-ha- 



THE SEVEN WAYS TO NEIBBAN* 



451 



bit one of the three first seats of Rupa. Those who, 
leaving aside the first degree, shall delight in the second 
and third, shall inhabit, according to their respective pro- 
gress, one of the three following seats. Those who take 
deiight but in the fourth degree, having no further aid of 
the three first parts, perception, consideration and satis^ 
faction, shall be located in the 7th, 8th and 9th seats. 
When the fifth degree of Dzan, or meditation, has been 
attained, that is to say, when a privileged contemplative 
is able to meditate and contemplate, without having re- 
course to the representation and consideration of the ob- 
ject, without allowing one self to be influenced by plea- 
sures or joy, then he has attained to the state of fixity 
and indifference ; he occupies the 10th and 11th seats. 
The five remaining seats bear the collective name of 
Thoodawata, or abodes of the pure or perfect, that is to 
say, the dwelling place of those who have entered into 
the current of perfection. They are inhabited by the 
Kaliana Putadzans, and the four sorts of contemplatives 
called Thautapan, Thakadagan, Anagan and Rahandas. 
The latter have entered into the Thoda, or current of per- 
fection. The Thautapans and Thakadagans are pure and 
exempt from all influence of demerits ; the Anagans are 
delivered from the five concupiscences. The Rahandas 
are enjoying a perfect indifference for all. They are 
strangers to such a language as this : I am great, I am 
greater, I am greatest. Such terms of comparison are 
but mere illusions ; they are deceitful sounds that con- 
fuse, distract and bewilder the ignorant. 

Above the Thoodawata seats, are the four, called Aru~ 
pa, or immaterial. The denizens of these places have, at 
first, recognized that the miseries attending man, in this 
world, have their origin in the body. They then con- 
ceive the utmost disgust and horror for it ; they long for 
the dissolution of this agent to all wickedness. So great 
is their horror for bodies and matter, that they no longer 
select them for subjects of meditation ; they endeavor to 
cross beyond the limits of materiality, and launch forth 



452 



THE SEVEN WAYS TO NEIBBAN. 



iri the boundless space, where this material world does 
not seem to reach. The inhabitants of the first scat have 
assumed for subject of their meditation the Akasa, the 
air, the fluid of the atmosphere, or the space. Those of 
the second, meditate on the Witiiana, or the spirit, or 
the life of beings, taken in an abstract sense ; those of 
the third contemplate the Akintzi, or immensity s those 
of the fourth Neivathagnia, lose themselves in the infi- 
nity. 

By what mental process has the sage to pass in order 
to reach the first degree of sublime contemplation 1 He 
shall have to begin with the consideration of the form of 
some material object, say one of the four elements. Let 
him afterwards set aside those Katha n. or material por- 
tions of the clement brought under consideration, and oc- 
cupy his mind on the ether, or fluid, cr space ; the for- 
mer, that is to say, the kathain, shall disappear to give 
place to something divested from all those eoarser forms, 
and the mind shall be fixed only cn the a hatha. Ihe 
sage then shall repeat ten, hundred and thousand times 
these words : the space or air is infinite, until there will 
appear at last the first tseit, or idea of a nip a. In a simi- 
lar manner, the tseit akan, or the idea of conformity with 
purpose, disappears ; then begins the science of upekka, 
or indifference, with its four degrees ; the idea that then 
succeeds is precisely that of akasa an and a, or infinite 
ether, or space. This unintelligible mental process is 
explained by a comparison. If they shut with a white 
cloth, the opening of a window, the persons inside the 
room, turning their eyes in the direction of the openirg, 
see nothing but the white cloth. Should the cloth be 
suddenly removed, they perceive nothing but that por- 
tion of the space corresponding with the extent of the 
window. The piece of cloth represents the material 
forms, that are the subjects of meditation, or contempla- 
tion of those living in the seats of rupa ; the free open- 
ing of the window exemplifies the subjects of contempla- 
tion reserved to the first class of arupa. The contempla- 



THE SEVEN WAYS TO NEIB3AN. 



453 



tive having reached so far, soon feels the utmost disgust 
for all m iterial forms, and is entirely delivered from the 
throe T a/jf ila or false per su ideas, supplied by matter, 
by the* a:aiea of the seines, and by the result of merits 
ail demerits. He is displeased with ail th 1 coarser 
for m of beings. The action of the contemplative has its 
sphere in th? mi:n, cr seat of knowledge, The ideas 
origin iting from the actio i of the senses have no share 
in tiiat purely intellectual labor. In th.it state, the Sage 
has fallen in a condition of s^> perfect an abstraction, that 
all the aeeilnits torn the part of the elements, can pre- 
date iDeffjct over him; The action of tae senses is 
completely suspended during all the time that h ists the 
contemplation. In fret this is nothing else but ikamabat, 

or ecstacv. 
j 

The same course of meditation must be followed by the 
Sages inhabiting the other three seats : the object only, 
to be contemplated, will be different. 

Having explained the important subject of meditation, 
endeavored to show the different parts or degrees of that 
intellectual exercise, and given a faint outline of the re- 
compenses bestowed on those that have distinguished 
themselves by proficiency in that exercise, we now have 
to follow our author, and, with him make ourselves ac- 
quainted with the principal subjects that- attract the at- 
tentien of the contemplative. 

ARTICLE III. 

OF THE NATURE OF BEINGS. 

The Budhist philosopher, in his earnest prosecution 
after the antidote of ignorance, that is, science, rightly 
states that all beings, and man in particular, must ever be 
the first and most interesting subject the Sage has to stu- 
dy. The knowledge of man in particular constitutes a 
most important portion • f the science he must acquire, 
ore he may become a perfect being, and be deemed 
worthy to be admitted to the state of Neibban. In the 



454 



THE SEVEN WAYS TO NEIBBAN. 



very limited sketch of this part of the work under consi- 
deration, the attention of the reader shall be directed on 
man as the most interesting of all beings. With our 
Badhist author, therefore, he will take human beings as 
the subject of his investigations. Provided with the phi- 
losophical dissecting knife, he will anatomise all the com- 
ponent parts of that extraordinary being, whose nature 
has ever presented an insolvable problem to ancient 
sages. What shall be said on this subject, will be suffi- 
cient to convey a correct idea of the mode of reasoning 
and arguing followed by Budhist philosophers, when they 
analyze other beings and select them for the subjects of 
their meditations. 

At the very begin ing, our author proclaims this great 
maxim— all beings living in the three worlds, heaven, 
earth and hell, have in themselves but two things, or at- 
tributes : Rapa and Nam, form and name. Accustomed 
as we are td a language that expresses clear and distinct 
notions : we would like to hear him say, in nature there 
are but two things, matter and spirit. But such is not 
the language of Budhists, and I apprehend that were we 
giving up their somewhat extraordinary, and to us, un- 
usual way of expressing their ideas, we could not come 
to a correct knowledge of the notions they entertain res- 
pecting the nature of man. Let us allow our author to 
speak for himself, and, as much as possible, express him- 
self in his own way. By rupa, we understand iorm and 
matter, that is to say, all that is liable per se to be des- 
troyed by the agency of secondary causes. Nam, or nama 
is the thing, the nature of which is known to the mind, 
by the instrumentality of mano, or the knowing princi- 
ple. In the five aggregates constituting man, viz: ma- 
teriality or form, the organs of sensation, of perception, 
of consciousness, and those of intellect, there is nothing 
else to be found but form and name. We are at once 
brought to this materialist conclusion, that in mm we can 
discover no other element but that of form and that of 
name. 



Mb seven ways to neibban. 



455 



To convey a sort of explanation of this subject, our au-* 
thor gives here a few notions respecting the six senses. 
I say six senses, because with him* besides the five ordi- 
nary senses, he mentions the mano, or the knowing prin- 
ciple that resides in the heart, as one of the senses., The 
organs or faculties of seeing, hearing, feeling, tastings 
smelling and knowing, he calls them the inward senses . 
These sanle organs, as they come in contact with ex- 
terior objects, are called exterior senses. The faculty in- 
herent in each of the senses whereby is operated the ac- 
tion between the organ and its object, is designated by 
the appellation of the life of the senses, as, for instance* 
the eye seeing, the ear' hearing, &c. In this treble mode 
Of considering the senses, what do we meet with, but 
form and name, ideas and matter ? Supposing the organ 
of seeing to exist, arid an object to be seen, there will 
necessarily result, as an essential consequence, the per- 
ception or idea of such a thing. Even as regards the 
manO) where there exists the heart, on one side* and truth 
on the other, there will follow immediately the idea or 
perception of truth. 

This materialist doctrine, if the meaning of our author 
be accurately understood, is further confirmed by the me- 
thod he proposes for carrying on the investigation 
respecting the nature of things^ He who desires to 
penetrate deep in such a sublime science, must have 
recourse to the help of meditation. Having selected an 
object} he considers it by the means of witekka* He 
passes successively through the ideas and impressions he 
derives from the contemplation of such an object. He 
then says to himself : tine ideas obtained by the means of 
tOitekka, or the first degree of dzan or meditat : o- , are 
nothing but nam*damma, since their nature is to offer them- 
selves to the dronii as the thought to its object But 
where is the seat of that aront ? It resides in the sub- 
stance of the heart, which in reality affords asylum both 
to it and to the nam-ddmma, It is no where else to be 
found. But what is the heart? Whence does it come? 



456 



THE SEVEN WAYS TO NEIBBAN. 



By what is it formed? To these three questions we an- 
swer that the heart is composed of the four elements. It 
is but one and the same thing with them. This startling 
doctrine is explicit and excludes, at o^ce, the idea of a 
spirltu.l substance. 

Our author has now reached the elements or the parts 
constituting all that exists with a form. He boldly as- 
serts that all that has an existence, is but an aggregate of 
earth, water, lire and air ; all the forms are but modifica- 
tions and combinations of the four elements. The bare 
enumeration of this general principle, is not sufficient to 
satisfy our philosopher. He wishes to know and explain 
the reason of every thing. Here begins an analysis en- 
tirely unknown to our chemists and philosophers of the 
West. The body is divided into thirty-two parts, which 
are often enumerated in formulas of prayer, by pious Bu- 
dhists. Each of these thirty-two parts is subdivided into 
forty-four. The hair, how slender soever it appears, is 
submitted to that minute analysis. The result of this sub- 
tile division is to show what is the proportion of each ele- 
ment that enters in the formation of these atomical parts. 
We have not the patience to write down these uninterest- 
ing details, nor do we believe that the reader will be dis- 
pleased, if we spare him the trouble of going over such 
worthless nomenclature. There is another division of 
matter, or body, into forty -two parts, called akan. This 
is based upon the distinction of the four elements that 
enter unequally in the formation of the body: 20 parts 
belong to the earth ; 12, to water ; 6, to fire ; and 6, to 
wind. Then again the body is divided into 60 parts: the 
division is based upon the distinction of the ten constitutive 
parts belonging to each of the senses, as it will be here- 
after explained. The object Budhist philosophers have 
in view in entering into so m-my divisions and subdivi- 
sions of the forms of the body, is to prove, in their opi- 
nion, to demonstration, that, by the nicest analysis of every 
part of the body, we find, at the end, nothing but the prim- 
ary elements that are called tLe supports of all that exist. 



THE SEVEN WATS TO NEIBBAN. 



457 



We have now to follow our author through a path 
more difficult than the preceding one and hear him ex- 
plain the theory of the ideas and their various modifica- 
tions. These, says he, are known, not by their forms, 
since they have none, but only by their name. Through 
the practice of reflection and meditation, we become ac- 
quainted with them. We call them arupa dam ma ^ things 
without a form or shape. They are designated under the 
name of tseit and tsedathit^ that is to say, ideas and the 

* The number of Tseits or ideas are one hundred and twenty in 
number, divided as follows : — 

1. — The tseits or ideas of the beings as yet under the influence of 
passion ; they are named Kania-watsara-tseits. 

2. — The tseits or ideas peculiar to beings who have not as yet been 
able to raise themselves entirely above materiality ; they are called 
Rupa-watzara-tseits. 

3. — There are four tseits peculiar to those beings who sitting aside 
the coarser portions of this world, launch forth in abstractive truth, 
and delight in the contemplation of the highest, purest and boundless 
things the mind may imagine. They are known as the ideas working 
on what may be called immaterial, impalpable objects. 

The ideas of the first series belong to all the beings located in the 
4 states of punishment, in the seat of man, and in the six seats of Nats, 
that is to say, in the 11 seats where is the reign of passions-. 

Those of tire second series belong to the beings located in the 16 
seats of the Brahmas, including those who have -entered into the cur- 
rent of perfection, by following the four Meggas, and enjoying the 
merits and rewards connected with the condition of the perfect. 

The ideas of the third series are the happy lot of those superior 
beings who soar high in the regions of pure spiritualism, leaving be- 
low them, all the things that have a reference to this world, such as 
we see it. 

The Tsedathits or results essentially connected with ideas are fifty 
two in number. The seven enumerated at the end of this article are : 
contact, sensation, perception, inclination, fixity, command over self, 
and remembrance : they are inherent in all ideas. Six Tsedathits are 
connected with the act of perception, viz., thought, reflection, decision, 
energy, pleasure and liberty. Fourteen others are connected with the 
ideas of demerits, viz., impudence, audacity in evil, unsteadiness, 
concupiscence, pride, boasting, grievous offence, envy, anxiety, want of 
respect, lowness of feelings, doubt or indecision, covetousness. 

The Tsedathits connected with merits are : affection for all that re- 
fers to religion, remembrance of all that is good, shame of all that is 
bad, fear of evil, exemption from concupiscence and froja anger, sere- 
59 



458 



THE SEVEN WAYS TO NEIBBAIn. 



result of ideas. Where are to be met these ideas? 
Where have they their seat? In the six senses, and no 
where else, is the answer. Having already become ac- 
quainted with the organs of senses, it will he easy to find 
out the ideas that are as the tennants of the senses. 

All the iseits inhabiting the organs of senses are called 
loki tseit, that is to say, ideas of the world, because they 
are to be met with in all the beings as yet subjected to 
concupiscence. They are distinct from lokoudra tseit s? 
which belong properly to the beings free from passions, 
and who have entered in the four megga or ways to per- 
fection. The tseiis of this world are eighty-one in num- 
ber, classified as follows : the perception of each of the 
five organs, and the perception of the respective faculties 
of those organs, This gives ten tseits. There are three 
for the sense of the heart, the perception of the substance 
of the heart, of its faculty of knowing, and of the object 
of its knowledge. 

Each of the six senses has ten constitutive forms or 
parts, viz : earth, water, fire, air, color, odor, taste, fluid, 
life, and the body attached primitively thereto. Now 
there is an action from each of these forms upon the sub- 
ject. Thence ten tseiis to each of the six senses. 

There is no word so ill defined and so ill understood 
by our philosopher, as the two words Tseit and Tsedathit. 
The first in a moral sense means idea, thought, percep- 
tion, &c. ; in a physical sense, it means that secondary 
cause created by Jean producing the living being, the 
senses ■ wherein reside the moral tseit. Tsedathit being 
the result of ideas, must, of course, have likewise two 
meanings. In the first place it will designate the impres- 
sions made upon us by ideas ; in the second, it will mean 

nity of soul, freedom of evil inclinations and of evil thoughts, swift- 
ness of the body, and of the mind, good habits of the body and of the 
soul, uprightness in the feelings, in the thoughts, good words, good ac- 
tions, good behavior, compassion, joy at the prosperity of others, wis- 
dom, or the acquirement of the knowledge of truth by reflection. 



THE SEVEN "WAYS TO NEIBEAN. 



459 



the secondary cause or life in the body, or the modifica- 
tions of the principles of corporeal life, 

TMs being premised, we may a little understand our 
author when he says : There are seven tsedathits exist- 
ing at the same time as the 8 1 above mentioned tseiis, viz : 
pasa tsedathit, so called because it is the real effect of the 
tsedathit to attain its object, and, as it were, to touch it. 
We may call it the agreement between the idea and its 
object. Wedana tsedathit , the feeling of the impression 
of an idea, lhagnia tsedathit, the comprehension of the 
object. Dzetana tsedathit, the inclination for the object . 
Eketa tsedathit, the fixity on the obiect. Dziwi-teindre 
tsedathit, the observance of what relates to form and name ; 
and Mana sikaramana tsedathit, consciousness. It is evi- 
dent, therefore, that the tsedathit is neither the idea, nor 
the object of the idea, but it is the result from the idea 
that has come in contact with an object. These seven 
results are, if we may say so, the third part of the idea. 
They do not give occasion to modifications of ideas. But 
those who really give rise to the greatest variety of re- 
sults, are the akuso tsedathit, or the results of evil thoughts 
and ideas, and their opposite, or kit so tsedathit, or the 
consequence of good and virtuous thoughts. The men- 
tioning here of all the huso and akuso tsedathit, would be 
but a dry exposition of the nomenclature of the vices, and 
virtues, such as it is met with, in the catalogue of Budhist 
moralists. They are all enumerated in the proceeding 
note. 

ARTICLE IV. 

OF THE CAUSE OF THE FORM* AND OF THE NAME. OR OF MATTER AND SPIRIT. 

The duty of our intelligence is to investigate the cause 
of all the modifications of forms and names. This being 
effected, we are delivered from all doubts and disquiet- 
ude. When we perceive such a form, such an idea, &c, 

;;: Having in two previous notes, explained what regards the ideas, 
and the results from, or the things connected with, ideas, we must 



460 



THE SEVEN WAYS TO NEIBBAN, 



we are able forthwith to account for their respective 
causes. In this study we must copy the conduct of the 

come to the third great principle, viz., Bupa or Form, or Matter, and 
show out the curious divisions of our Burmese methaphysicians. 1— 
The form of all that is visible is found in the four elements : earth, water, 
fire and air. 2— The form for coming in contact, are the five senses, the 
eyes, the ear, the nose, the tongue and the body or rather the skin of 
the bodj'. 3— -The form of the objects of the senses is likewise divid- 
ed into five parts, essentially connected with the five above enumerat- 
ed senses. 4 — The forms peculiar to the living beings are the male 
and female sexes. 5 — The forms of life taken abstractedly, are the life 
of the body, and the life of language or uttered words. 6 — The forms 
in which appearance exhibits itself, are swiftness, softness, and acting, 
7 — The forms of the signs of being are : the appearance of being, or 
coming into being, the remaining into being, the fulness of the state 
of being, and the destruction of being. 

The last great principle is Neibban, that is to say : the exemption 
from the action of the influence originating from merits and demerits, 
from the volitions of the mind, from the seasons or time and from 
nourishment, which are the causes of mutability :• it is the end of 
existence. 

As regards the state of man and that of other rational beings, there 
are several notions which are arranged in a curious manner, under se- 
veral heads, which it is thought necessary to notice as briefly as possi- 
ble. 1 — The five Khandas, or supports of man's being : materiality, 
sensation, perception, mutability, and intellect or thought. 2-^-The 
inward five Ayatana, or seats of the sense of seeing, of hearing, of smel- 
ling, of tasting and of feeling. 3 — The outward five Ayatana, or seats 
of what is perceived by the senses, viz : appearance or form, sound, 
odor, taste, tangibility and idea. 4- — The ten Bat, or constitiitive 
parts of the five senses, and of the five results of the perception of the 
five senses, as above enumerated. 5 — The four Thitsa, or truths : the 
truth of the miseries attending existence ; the truth of concupiscence 
or passions, the cause of all miseries ; the truth of the Neibban of 
passions, or the destructien of passions, the summit of which is Neib- 
ban, the truth of the Megga or Ways to Neibban. 6 — The twenty- 
two Indray, or dispositions or capacities for acting, viz : the capa- 
city of seeing, hearing, smelling, tasting, feeling, of uniting one 
sex with the other, of thinking, of enjoying peace, of bearing 
pain, of 3 r ielding to anger, of enjoying pleasure, of remaining in- 
different, of using exertions, of being attentive, of adhering to 
true doctrine, of putting on sentiments of benevolence, of searching 
after wisdom, of using meekness, of entering the four ways of perfec- 
tion, and of enjoying the happiness resulting from following those 
ways. 7 — The nine Phola or rewards resulting from walking into the 
path of perfection are : intensity of benevolence, of diligence, of atten- 



THE SEVEN WAYS TO NEIBBAN. 



461 



physician, who, when attending a patient, sits by his bed- 
side, elosely examines the nature of the distemper and 
the causes that have given rise to it, in order to find out 
counteracting agents or remedies to check its progress at 
first, and gradually to uproot it from the constitution. In 
the moral order, the philosopher, too, has to examine the 
nature of all moral distempers, ascertain the principles 
or causes they spring from, and thereby become qualified 
to cure those disorders. 

The beings that inhabit the three worlds, says our au- 
thor, must have a cause. To say that they exist of them^ 
selves and without a cause, is an absurdity. The very 
dissimilarity we observe among them, indicates that their 
mode of existence results from certain causes. We, 
however, cannot agree with our antagonists, the Brah- 
mins, who maintain that Maha "Brahma is the cause of 
all that exists. This being is not out of the circle of 
Rupa and Nam ; he is himself a compound of Nam and 
Rupa, that is to say, effect but not cause. In vain our 
opponents will add that all that is distinct of Maha Brah- 
ma, is subjected to a cause, but that the Rupa and Nam. 
constituting his essence, are without a cause. This is re- 
moving the difficulty a little farther, without advancing a 
step towards its solution ; our answer must ever be the 
same. 

Before exposing the opinions of our philosopher on 
this important subject, it is necessary to state the views 

tion, of fixity, of wisdom, of shame of all that is bad, of fear for a 1 
that is bad, of diligence in avoiding evil, and the fear of hardness in 
sin. 8 — The 3Iegga, or ways are : good doctrine, good thinking, good 
language and good actions. What follows is but a completive of the 
above, viz : good conduct, good diligence, good attention and good 
fixity. 9 — The Dzan, or meditation have five parts, viz : thought of 
the object, reflexion on the object, satisfaction resulting therefrom, 
affectionate inclination for the object, fixity in the object. 

The writer cra ves the reader's indulgence for setting before him such 
a dry nomenclature ; but no one can understand the language of Bu- 
dhist metaphysicians, unless he has made himself familiar with the 
terms they use, and the arbitrary distinctions they have adopted, 



462 



THE SEVEN WAYS TO NEIBBAN. 



entertained by that class of philosophers, whose doctrines 
appear to have taken root in these parts. It is easy to 
perceive that they are modifications of the opinion of the 
Hindoos on the same subject, and akin to that respecting 
the Adi Budha, or supreme Budha. 

Some doctors maintain that there is a first cause or be- 
ing that has made matter and spirit. Others, admitting 
the eternal co-existence of matter and of the supreme 
Being, say, that he is the remote cause of the organiza- 
tion of matter, as we at present see it. But all agree in 
this, that no one can ever come to the knowledge of that 
first cause, and it is impossible ever to have an idea of it. 
Hence it is the height of folly and rash presumption, to 
attempt to come to the knowledge of what is placed be- 
yond the remotest range of investigation, human mind 
can ever survey. It behoves us to apply all the powers 
of the mind to discover the immediate cause that certain- 
ly produces existence. 

The sage, to be worthy of his sublime calling, must 
remain satisfied with striving to find out that immediate 
cause, which brings into action the form and name, and 
causes the appearance of all those modifications which 
we call beings or forms of existence. He ought to strive 
to account for the organization of matter and all its mo- 
difications, by discovering the hidden spring that effec- 
tually sets all in motion, in action, in combination of 
existences. 

Now our author puts this important question : What 
thing is to be considered as the mover of the forms and 
ideas ? We know, says he, that the human body has its 
begining in the womb of the mother ; we are acquainted 
with its position in that foetid and narrow prison ; its be- 
ing surrounded with nerves, veins, &c, having above it 
the new elements, and under it the old ones. The man- 
ner, the body originates in the womb much resembles 
the process by which worms and insects are formed in 
rotten substances, and in putrid and stagnant water. But 
this is, not accounting for the real cause of living bodies. 



THE SEVEN WAYS TO NEiBBAN. 



463 



The real causes, according to some doctors, are five in 
number, viz : ignorance, concupiscence, desire, kan, (the 
influence of merits and demerits), and ahan, (the ali- 
ments.) They concur together in the formation of the 
living body in the following manner. Ignorance, concu- 
piscence and desire give asylum to the body, as the mo- 
ther supplies the infant, with a refuge in her womb. 
Kan, like the father, is the cause productive of the body. 
Ahan affords nourishment to the body. 

The ideas are but the result of the formation of the or- 
gans of senses. Let us suppose for instance the organ of 
seeing. The Tsekkou Wignian, that is to say, the life of 
the eyes, or the ideas connected with the use of that 
sense, presupposes two things, the organ, and a form or 
an object, on which acts the organ. These existing, 
there necessarily result the idea of vision, the perception. 
Sec, in a word all the ideas arising from the action of the 
eyes upon various objects. The same mode of arguing is 
employed, relatively to the other five senses. 

Other philosophers argue in the following way. The 
primary causes of all ideas and thoughts are disposed 
under two heads, that of the ideas which have a fixed 
place, and that of those that have no fixed place. Under 
the first head, are comprised the six Ayatana, or seats of 
senses, and the six Aroni, or the objects of senses. 
Thence flow all the ideas and consequences that relate to 
merit and demerit, Under the second head are placed 
the causes or agents that produce ideas and thoughts ; 
the exercise of the intellect holds the first rank. He 
who applies his mind to the meditation of what is good s 
such as the commands, and other parts of the most excel- 
lent law, and labors to find out that all that is in this 
world, is subjected to change, pain and illusion, opens 
at once the door to the coming in of the tseit or ideas 
connected with merit. On the other hand, the applica- 
tion of the mind to things bad, and erroneous, contrary 
to the prescriptions of the holy law, generates the ideas 
of demerit. Such are the causes of the ideas and thoughts, 



464 



THE SEVEN WAYS TO NEIBBANi 



As to 4 he cause of form, they assert that kan, tseit, fire 
and ahan, are the sole agents in the formation of the liv- 
ing body. Kan, as the workman, makes the body and 
sets in it all that relates to its good and bad qualities; 
The tseit, 75 in number, are also principles of the exist- 
ence of the body, of which 44 are called Kamawatzara 
tseit ; they relate to the demerit and merit of those as 
yet under the influence of concupiscence ; 15 rupa wat- 
zara tseit, relating to beings in the seats of rupa ; 8 aru~ 
pa watzara tseit, relating to those in the seats of arupa $ 
8 lokoudara tseit, relating to the beings that have enter- 
ed in the four ways of perfection. The Tedzo-dat, or the 
element of fire, contributes its share, by the heat and 
rays of light ; and ahan^ by supplying the required ali- 
ments. 

Some other philosophers account for the causes of 
form and ideas, in following this course of argument, 
The form and ideas that constitute all beings, are liable 
to miseries, old age and death, because there is genera- 
tion and death ; generation exists, because there are 
worlds ; worlds exist, because there is desire ; desire ex- 
ists, because there are organs ; organs exist, because 
there are form and name ; form and name exist, because 
there are concepts ; concepts exist, because there is merit 
and demerit ; merit and demerit exist, because there is 
ignorance. The latter is indeed the real cause of all 
forms and ideas * There is no doubt but this latter opinion 
is the favorite one with our author. It is based upon the 
theory of the twelve Nidanas, or causes and effects, and 
appears to be the orthodox opinion, and bears the stamp 
of great antiquity. 

Having thus accounted in the best way he could, for 
the existence of all that relates to the beings in the three 
worlds, our author fondly dwells on the benefits that ac- 
crue from the knowledge of causes. It dissipates all 
doubts, that had previously darkened the mind ; it quiets 
all the anxieties of the heart, and affords perfect peace » 
For want of it, the impious fall from one error into ano- 



THE SEVEN WAYS TO NEIBBAK. 



465 



ther error ; the disciples of Budha are chiefly perfected 
by its help. 

We read in the Budhist scriptures that a Brahmin 
went to consult Budha on soni3 points that much per- 
plexed kis mind. He said to him : I am beset with 
doubts respecting the past, the present and the future. 
Tlesp acting the past, I ask to myself: Have I passed 
through former generations or not ? What was my con- 
dition during those existences? My answer is-: I ant 
ignorant on all those points. What was ray position 
previous to those generations? I know it not. As to 
the present, is it true that I exist? or is my existence but 
an illusion ? Shall I have to be born again or not 2 
What are those living beings that surround me at pre- 
sent? Are they but so many illusions, which deceive me 
by their appearance of reality ? On these points, I am 
sunk into complete ignorance. The future is likewise 
full of doubts and most perplexing uncertainties. Shall 
I have other generations or not? What shall be my 
condition during those coming existences ? A thick veil 
hides from eyes all that concerns my future destiny. 
What are the means to clear up all those doubts that en- 
compass me on all sides ? 

Budha said to him : reflect at first on this main point, 
that what we are wont to call self or moi, is nothing but 
name and form, that is to say, a compound of the four 
elements, which undergoes perpetual changes under the 
action or influence of Kan. Having acquired the convic- 
tion of the truth of this principle, it remains with you 
to investigate carefully the causes which produce both 
name and form. This simple examination will lead 
you, at once, to the perfect solution of all your doubts. 
Behold the difference that exists between the hol- 
ders of false doctrines and the true believers. The 
former, whom we may almost call animals, never take 
the trouble to examine the nature of beings r or the 
causes of their existence. They are stubbornly attached 
to their false theories, and persist in saving that what the 
60 * 



466 



THE SEVEN WAYS TO NEIBBAN, 



ignorant, delivered up to illusion, are used to call an ani- 
mal, a king, a subject, a foot and a hand, &c, are really 
animals, king, subject, foot and hand, &c. ; whilst all 
living beings and their component parts are nothing else 
but name and form, that is to say, a compound made up 
of the four elements. Those impious are delivered up to 
error ; hence it happens that they follow all different 
ways. We reckon among them more than sixty different 
sects, all at variance among themselves ; but all uniting 
in a common obstinacy to reject the true doctrine of Bu- 
dha. They are doomed to move incessantly within the 
circle of endless and wretched existences. 

How different is the condition of the true believers, 
our followers ! They know that, the living beings, inha- 
biting the world, have a begining. But they are sensi- 
ble of the folly of attempting to reach this begining or 
first cause. This is above the capacity of the loftiest in- 
telligence. It is evident, for instance, that the seeds of 
plants and trees, which are continually in a state of re- 
production, have a begining. But what that begining is, 
no one presumes to determine it. So it is with man and 
all living beings. They know well, too, that what is 
vulgarly called man, woman, eyes, mouth, are all illusory 
distinctions, vanishing away in the presence of the Sage, 
who sees nothing in all that, but name and form, the pro- 
duction of Kan and Wibek, that is to say, of the first and 
second cause. These two things are not the man, or the 
woman, &c, but they are the efficient causes of both. 
What we say, respecting man and woman, may be ap- 
plied to animals, and to all other beings. They are all 
the productions or results of Kan and Wibek, quite as 
distinct from these two agents, as effect is distinct from 
its cause. To explain this doctrine, Budhists have re- 
course to the comparison of a burning glass. When there 
is such aninstrument,ononeh;md,and the rays of the sun to 
fall on it, on the other, fire then is produced ; but fire is quite 
distinct from the two causes that have concurred jointly in 
producing it Our disciples, too, are aware that the five 



THE SEVEN WAYS TO NEIBBAN. 



467 



khandas, or agregates constituting a living being, succeed 
each other at each generation, but in such a way, that 
the second generation partakes, or retains nothing of the 
khandas of the first. But the causes producing them, 
such as Kan and Wibek, never change ; they ever re- 
main the same Let us suppose lamps lighted up. If 
they burn always, it is owing to the action of individuals 
that supply them with oil, and light the i. as soon as they 
are extinguished. Such is the condition of the khandas. 
Those which belong to one existence^ have no more in 
common with those of the folio wing one, than the fire of 
the lamp just lighted anew, has with that of the fire of the 
lamp that has just died away, &% to the way beings are re- 
produced, we say that when a man is dying, the last tseit 
having appeared, and soon disappeared, it is succeeded 
forthwith by the patti tseit or the tseit of the new exist- 
ence ; the interval between both, is so short that it can 
scarcely he appreciated. This first tseit has nothing in 
common with the last one. It is, let it be well remem- 
bered, the production of kan, or of the influence of mer- 
its and demerits, as well as the khandas above allud- 
ed to. 

This article is by far the most important of all. The 
latter part, in particular, elucidates, in a distinct rranner, 
the genuine opinions of Budhism on points of the great- 
est concern. We may sum up the whole as follows :— 

1 — There is a first cause that has acted in bringing 
into being all that exists ; but that first cause is unknown, 
nor can we ever come to the knowledge of it. 

2— The immediate causes of all the modifications of 
beings, or states of being, are ignorance and kan. 

3 — All beings are but a compound of the four ele- 
ments. The intellectual operations are carried on, by 
the instrumentality of the heart, in the same manner as 
vision is obtained by the means of the eye and of an ob- 
ject to act upon, 

4— Each succeeding existence is brought on and modi* 



468 



THE SEVEN WAYS TO NEIBBAK, 



fied by the action of kan or the influence of merits and 
demerits. 

5 — -The component parts of a new being, are in no 
way connected with those of the previous being. This 
is tile? key to the difficulty many persons find in account- 
ing, in a Budhistic sense, for the process of metempsy- 
chosis, A new term ought to be coined to express that 
doctrine. 

6 — The question respecting Neibbaii nlay be theoreti- 
cally resolved without difficulty, by application of the 
principles contained in this and the preceding article. 
There is no doubt that the solution forced upon the mind 
lyy What has been above stated is that the end of the per- 
fected being is annihilation. Horrifying as this conclu- 
sion is, it is not, after all, worse than that which is the 
terminus of the theories of some modern schools. What 
an abyss is poor human mind liable to fall into, when it 
ceases to be guided bv revelation ! 

ARTICLE V. 

OF THE TRUE MECGAS OR WAYS TO PERFECTION. 

The subject Under consideration is a very important 
one. It comprehends and comprises a summary of many 
particulars already alluded to, in the foregoing two arti- 
cles. The reader will find less rugged the path he has 
to follow, and less dry the ground he will have to go 
over. 

Oar author seems to lay g^eat stress on this special 
point. The sag'e, says he, who is desirous to arrive to 
the supreme perfection, must apply all the powers of his 
mind to discern the true ways from the false ones. Many 
are deceived in the midst of their researches after wis- 
dom. The real criterion between the true and false ways 
is this * when, in considering an object, and making a 
philosophical analysis of it, the sage finds it somewhat 
connected with concupiscence and other passions, so far 
that he cannot, as it were, dissolve it by the application 



THE SEVEN WAYS TO NEIBBAX. i6@ 

df the three principles of aneitsa, duka and anatta, that 
is to say, change, pain and illusion, then he must con- 
clude that he is out of the light ways j the high road to 
perfection is barred before Mm. But on the contrary; 
whenever by the appliance of the three great principles, 
he sees that all the objects brought under his considera- 
tiorl, are nothing more Or less than the meTe compound of 
the four elements, divested of these illusory appearances 
which deceive so many, then he may be certain that he 
is in the right position, and is sure of making progress iri 
the way to perfection. 

To facilitate the study of the Meggas$ Budhists have 
classified all real and imaginary beings under a certain 
nuiriber of heads. The Sage, to complete his laborious 
task, has to examine separately each of these subjects 
and submit them to tile following lengthened, difficult 
a"nd complicated process. He takes up one subject, at- 
tentively considers its exterior and interior compound 
parts, its connection and relation with other things, its 
tendency to adhere to, or part with, surrounding objects. 
Pursuing his inquiries into the past, he endeavors to 
make himself acquainted with the state and condition of 
that object during several periods that have elapsed \ 
when his mind is satisfied on this point, he follows up in 
futurity the same object and calculates from the experi- 
ence of the past, what change it may hereafter become 
subjected to. This study enables him to perceive dis- 
tinctly, that it is subjected to the three great laws of muta- 
bility, pain and illusion. This conviction once deeply 
seated in his soul, the Sage holds that object in supreme 
contempt ; far from having any affection for, or attach- 
ment to it, he feels an intense disgust for it, and longs 
for the possession of Neibban, which is the exemption 
from the influence of mutability, pain and illusion. 

What we have now stated is tolerably clear and intel- 
ligible ; but what follows is less evident. It partakes of 
that obscurity and complication so peculiar to Budhist 
methaphysics. This state of things, is created and main- 



470 



THE SEVEN WAYS TO NEIBBAK. 



tamed chiefly by a mania for divisions and subdivisions 
that Would have puzzled even the schoolmen of the middle 
ages. We have to listen to what our author says res- 
pecting the method to be observed in carrying on the 
great examination of all subjects of investigation. If that 
labor be patiently aiid perseveringly prosecuted, until all 
the objects of inquiry be exhausted, ample and magnifi- 
cent shall be the reward for such labors. The Sage shall 
be in possession of the perfect science ; Neibbaii will ap- 
pear to hinl ; he will long for it, and unremittingly shape 
his course in its direction ; in a Word he shall have reach- 
ed the acme of perfection. Seated on that lofty position, 
enjoying a perfect calm in the bosom of absolute quiet- 
ism, the sage is beyond the reach of passions ; there is no 
illusion for him : he has cut the last thread of future 
generations, by the destruction of the influence of merits 
and demerits ; he has obtained the deliverance from all 
miseries : he has reached the peaceful shores of Neibban. 
But such a prize is riot easily obtained ; it is to be pur- 
chased, but at the expense of an immense amount of last- 
ing and strenuous mental exertions. 

The Sage, agreeably to the old and always true saying, 
know thyself, very properly begins his mightily difficult 
task with the examination of the five aggregates, consti- 
tuting a living being, the organs of the six senses, and all 
that relates to them. Then he applies himself to the 
studies of the five Dzan, or the parts of meditation and 
contemplation, and to all that is connected with the seats 
of Hup a and Arupa. All the objects of examination 
ranged on that scale, are 600 in number. We will ra- 
pidly glance over this table, indicating but the heads of 
the principal divisions. 

We ought not to forget that the five aggregate, or 
khmndas, constituting a living being are : form, sensation, 
perception, consciousness, and intellect. Supposing that 
we take the first of those attributes, as subject of exami- 
natioiio We must represent it to the mind, carefully 
examine it in all its bearings and properties, respecting 



THE SEVEN WAYS TO NEIBBAN, 



471 



the past, the present, and the future. We must proceed 
on and bring it in contact with the three great principles 
of aneitsa, duka and anatta, and inquire whether form be 
changeable or not. passive or impassive, transient or per-, 
manent. We thereby acquire the knowledge of the follow- 
ing, great truth, viz : form is essentially liable to change, 
to pain and illusion. The examination of each of the four 
other attributes is proceeded on, hi a like manner, and a 
similar result ensues. 

The six organs of the senses come next under consi- 
deration. These are eyes, ears, nose, the tongue, the 
body, or rather the skin that envelops it, and the heart 
in a physical sense, and mano, in a moral one. Each of 
the six senses partakes of the eleven conditions or attri- 
butes we are about to describe ; and each of these eleven 
attributes being brought successively in relation with each 
of the six senses, must be considered, as above stated, 
under the treble relation to mutability, pain and illusion. 
This will supply the enquirer with a good amount of in- 
formation. But to shorten this long enumeration, we 
will mention now successively thrse eleven attributes the 
senses may be affected by, and make the application of 
all, to one of the senses, the eye. The same process may 
be easily repeated for each of the other senses. Nothing 
is to be changed, but the name of the sense that has be- 
come the subject of examination. 

\—Ayatana, the door, the opening of each of the 
senses. Applied to the eye, it is the opening through 
which exterior sensations are communicated to the heart 
by the organ of seeing. 

2 — Arom^ the object of each of the senses. With re-^ 
gard to the eye, it is the appearance or form perceived 
by the eye ; with respect to the ear, it is the sound. 

"3 — Winian, the action of perceiving and knowing, 
Applied to the eyes, it is the eye seeing and perceiving, 
or the sight. 

4 — Phasa, literally the feeling, or coming in contact 
with objects, applied to each of the senses. With the 



412 



THE SEVEN WAYS TO NEIBBAN, 



eye, it is the passive and active impression it derives from 
the objects it considers, and which it conveys to the 
heart. With the car, it is the impression it receives, and 
similarly communicates to the heart. 

5 — Wedana, the sensation of pain or pleasure obtained 
through the senses, With the eye, it is the sensation 
created by the sight of objects perceived by the eye, and 
communicated to the heart, 

6— * Thavffia, the idea or persuasion resulting from the 
six senses, or according to some doctors, the identity of 
the appearance, with reality, With the eye, it is the con- 
viction we have that such an object, perceived by the eyes, 
is round or square, &c, according to the impressions re- 
ceived by that organ. 

l—^L>zetana 9 the inclination or rather adhesion to good 
or bac[. consequently to the impressions received from 
each of the six senses, 

8— Tahna, concupiscence orginating from the impres- 
sions of agreeableness communicated by the six senses. 

9 — Witeka, the idea or representation of objects to the 
mind through the agency of the senses, 

10 — Witzara, the consideration of the objects, offered 
to the mind, by the instrumentality of the senses, 

llnrr-Dat, the matter or elements of the six senses, or 
to speak the language of our author, that on which the 
organs rest, that which supports them. 

After the examination of the senses and of the eleven 
subjects just related, we find the almost boundless field 
qf enquiry to expand in proportion as we appear to make 
rapid progress. Then come successively for examina- 
tion: 1. The 10 Kasaings, or the ten parts or elements 
to be found in each part of a living being, viz : earth, 
water, fire, color, odor, flavor and grease, to which we 
add the Dziwa or life, and that of the organ to which be- 
long the part under consideration. 2. The thirty -two 
Akan, or thirty-two parts of the living body, of which 
the first are the h?rirs, the be:.rd, the nails, the teeth, &c. 
3. The twelve Ayatana. or seats of the six senses, Each 



fnt sevetn ways to neibban. 473 

sense is double as far as it is considered in a double ca- 
pacity, that of receiving, and that of transmitting the im- 
pressions. 4. The 18 Dai, or matter of the six senses ; 
the organs afford six dai ; the objects that act upon the 
organs supply six other Dat ; and the last six. are af- 
forded by the objects submitted to the action of the 
senses. 5. The twenty-two indre, or faculties or capabil- 
ities of the organs. Each organ has three, viz : the eye, 
for instance, is capable of receiving an impression, and 
of transmitting it ; the eye really receives and transmits 
impressions. The mano, or heart being a double organ, 
it has six faculties ; three, if it be considered physically, 
and three, if morally or intellectually. 6. The nine Bon, 
or seats occupy by the Brahmas. 7. The hve Eupu 
Dzan, or degrees of contemplation proper to the Brah- 
mas who have a form. 8. The four Megga, or ways 
that lead near to Neibban. They are followed by the 
Brahmas occupying the four superior seats of Rupa. 9, 
The Arupa Dzan, or contemplation proper to those who 
inhabit the four immaterial seats. 10. The 19 Damma. 
This word means what we know as certain by the use of 
our mental faculties. When the mano, by a right use of 
its three faculties, has freed itself from the principle of 
illusion and error, then there will be the sixteen virtues 
or good qualities, known by the name of Phola and Meg- 
ga. 11. Finally the twelve Patau, or elements that are 
in the mano, which constitute the memory and enable 
man to remember, and silently repeat the impressions 
transmitted by the senses. 

Such is the immense extent of observations the sage 
has to range for obtaining the perfect science. This task 
is truly an Herculean one ; very few can perform it. 

Before coming to the last article, the writer will make 
€t remark tending to show that there is more of the ana- 
lytic spirit in all what is told us by Budhist philosophers, 
respecting those abstruse subjects, than one may be temp- 
ted to give them credit for. We have seen that the 
number of precepts and counsels is almost countless ; yet 

61 



474 



THE SEVEN WAYS TO NEIBBA.K. 



it is agreed by all doctors, that the five general precepts are 
the basis of all, and that he who observes them in all their 
bearings, is as much advanced in the path of righteousness as 
can be expected. Again, Budhists can never exhaust the 
stores of all what they have to say about the mental opera- 
tions and meditation. Yet all is summed up in the compa- 
ratively short doctrine of tseii and tsedaihit. The living 
beings are by them infinitely modified ; yet after all, we 
find every thing condensed in two words, Nama and Ru- 
pa. The theory respecting the generation of beings, 
their mutual dependence from each other, is a boundless 
field. We find, however, that after all, Jean, or the in- 
fluence of merits and demerits, is the sole cause of, and 
agent in, the existence and modification of all beings. 
Mental operations are numbered by hundreds, but the 
six senses are, after all, the foundation on which is rais- 
ed that enumeration. The general principles and prima- 
ry ideas of all these metaphysical, theories, doubtless, 
belong to genuine and early Budhism. But such plain 
and elementary principles, having been got hold of, by 
heads of philosophical schools, and worked upon in their 
intellectual laboratory, there have come out therefrom, at 
various periods, those theories, which have' given to the 
doctrines of Budhism so many different hues, and at the 
same time, so much contributed to puzzle and torment 
the European student. 

AETICLE VI. 

OF THE PROGRESS IN PERFECT SCIENCE. 

In the preceding article, we have reviewed the whole 
scale of beings and analysed summarily some of them, 
merely to show the way to the general analysis of all 
others. The ultimate result of such an investigation, is 
to acquire the conviction that all beings are subjected to 
mutability, pain and illusion. This conviction, once 
seated in the soul, generates a generous contempt for so 
miserable objects. In this article, we must see by what 



THE SEVEN WAYS TO NEIBBAN. 



475 



means this philosophical sentiment may be firmly rooted 
in the soul, and man may finally entertain a thorough 
disgust for all creatures, even for his own body. This 
loathsomeness for all that exists, is immediately followed 
up by an ardent desire of becoming free and disentang- 
led from all the ties and trammels that encompass other 
beings. When a man has become familiar with such a 
conviction, to the extent that his thoughts, desires and 
actions are entirely regulated by its immediate influence, 
he is free from the errors that deceive almost all other 
beings : he sees things as they are in their nature, and 
appreciates them to their real value. He estranges him- 
self from them. He is, in mind, in the state of Neibban, 
until death will complete outwardly, what was already 
existing inwardly in his mind. 

We are all aware, says our author, that the principle 
of instability pervades all that exist in hell, on earth, and 
in the superior seats. But this important science is, 
with many, too superficial and but imperfectly under- 
stood. Our great object is to root it deeply in our mind, 
so that we might ever be preserved from those false im- 
ressions which, too often, tempt us to believe that mu ta- 
il ity and changes are not affecting all beings. What 
are the obstacles that oppose in us the progress into true 
science ? There are three. The first is Santi, or dura- 
tion of existence. We allow ourselves to be lulled in the 
opinion that our life shall be much longer prolonged : that 
we have as yet many days, months and years, to spend in 
this world. This groundless supposition prevents us 
from attending to the principle of mutability. To coun- 
teract this dangerous impression, let us examine how all 
things are born, but soon to die ; and therefore, let us 
have always death present to our mind. Let us consi- 
der the short duration and vanity of our being ; then we 
will soon be convinced that the form of the body, is like 
the waves of the sea, that swell for a moment and soon 
disappear ; that sensation is produced like froth from the 
dashing of the waves ; that the Thangia or persuasion 



116 



THE SEVEN WAYS TO KETFBAK. 



we acquire, has no more stability or reality than light- 
ning ; that the ' Sangkara, or concept, or production is 
like the plantain tree without strength, and that the view 
of objects through our senses deserves no more credit 
than the words of a quack. Let us reason in a similar 
manner, on the ephemereal existence of all the beings 
that are in this world : we will easily come to a similar 
conclusion, that they are the victims of mutability, inces- 
santly tossed about as a piece of wood by the billows of 
the sea. 

A second obstacle to our perceiving the great princi- 
ple that pain is heavily weighing on all creatures, is the 
iriahoi, or the four situations or positions the body does 
assume, viz : sitting, standing, laying and walking. If a 
man enjoys good health, he owes it chiefly to the change 
of situation. Were he doomed to occupy always the same 
place, or remain in the same situation, he would feel 
quite miserable. He momentarily relieves himself from 
his temporary afflictions, by a change of situation. This 
relief makes him forgetful of the great principle of duka. 
But in truth, our body is like a patient that requires the 
constant attendance of the physician. We must feed it, 
refresh it, wash it, clothe it, &c, to save it from hunger, 
thurst, dirt and cold. What is all that, but a sad *and 
constant proof that we are slaves to pain. There is no- 
thing but pain and affliction in this wretched world. The 
same fate awaits all other beings : they are all in a state 
of endurance and suffering, proclaiming aloud the irre- 
sistible action of duka. 

A third obstacle to our being convinced that all is il- 
lusion, in this world, is that false persuasion which makes 
us to say : this is a foot, a hand, a woman, &c. Whilst 
these things have no reality, no consistence, but are mere 
shades ready at any moment to vanish and disappear^ 
These and like expressions being always used, import, at 
last, a sort of conviction that they are true ; but after all 
what are all these things, but a compound of the four 
elements, or more simply, nama and rupa ? 



THE SEVEN WAYS TO NEIBBAN. 



In addition to this examination, the Sage considers also 
our ideas and the operations of our mental faculties. 
Here he sees these' ideas appearing for a moment and 
then disappearing : he concludes that ideas are likewise 
subjected to the great law of mutability. He finds as 
much misery in his own mind as he has met with in the ex- 
terior objects ; all around his mind, is but illusion. When 
he has reached this point, he is delivered at once of the 
three Nimeit that make one believe that there is some- 
thing real in birth , existence and action. The destruc- 
tion of all beings, of all things, is ever present to his 
mind. In such a state, the Sage is free from all erro- 
neous doctrines ; he is disgusted with life ; the exercise 
of meditation is easy to him, and almost uninterrupted. 
He is free from all passions. 

Our author has another chapter devoted to the consi- 
deration of the miseries attending all living beings. To 
make us better informed on this subject, he desires the 
Sage to meditate upon the miseries attending birth, exist- 
ence, old age and death ; he wishes him to examine at- 
tentively the condition of all creatures, that he might 
never be seduced by the dazzling appearance that encom- 
passes them. He, at great length, insists upon the dan- 
gers surrounding the wise man, as yet compelled to re- 
main in contact with this material world. To make us 
better understand this subject, he makes use of the fol- 
lowing similitude. A man worn out with fatigue, enters 
a cave wherein he longs to enjoy a refreshing rest. He 
is just lying down in the hope of abandoning himself to 
the sweet delight of undisturbed repose, when, on a sud- 
den, he perceives close by him an infuriated tiger. At 
that moment all idea of rest, of sleep, of happiness, va- 
nishes away ; he is taken up solely with the imminent 
danger of his position. Such: is the position of the Sage 
who, living among creatures, may be tempted to allow 
himself to look on them with an idea of enjoyment. But 
when he has come to that state, to be disgusted with all 
the modifications matter is subjected to, he is likened to 



478 



tMe seven ways to neibban. 



the pure swan who never sets his feet in low and dirty 
places, but delights to rest on the bosom of a beautiful 
lake, of limpid and clear water. Our Sage who has in 
abhorence all the filth of this miserable world, is delight- 
ed only in the consideration of truth. He is displeased 
with the world and all things that are therein* His mind 
is busily engaged in finding out the most effectual means 
to break with this world, and rend asunder the ties that 
retain him linked to it. He is like a fish caught in the 
net, or a frog seized by a snake, or a man shut up in a 
dungeon. All three strive, to their utmost, to escape the 
danger that threatens them and regain their liberty. 
Such is the condition of the perfect, who has attentively 
considered the many snares that are around thim. Pie, 
too, has but one object in view, that of freeing himself 
from them and obtaining the deliverance. 

The best and surest means to save himself from the 
dangers attending existence, is a profound and un remit* 
ting meditation on the three great principles : aneitsa, du- 
ka and anatta. We will select among many reflections 
supplied by our author, a few On each of these principles, 
to convey to the reader, some ideas respecting the subjects 
that engross much the attention of the Budhist Sage. 
Most of these reflections are strikingly true, and could as 
well find place in the mind of a Christian, as in tLat of 
a Budhist. 

Speaking of aneitsa, our author says : Let us reflect 
on this, that there is nothing permanent nor stable in this 
World. We hold all things, as a sort of borrowed pro^ 
petty \ or on tenure ; we are by no means proprietors of 
what we possess. We acquire goods, but to lose them 
Very soon. All in nature is subjected to pain, old age* 
and death ; all come to an end, either by virtue of its 
own condition, or by the agency of some external cause* 
Shall we ever be able to find in this world any thing 
stable \ No ; we leave one place, but to go and occupy 
another, which in its turn is soon vacated. No one is 
able to enumerate the countless changes that incessantly 



THE SEVEN WAYS TO NEIBBAN. 



479 



take place. What exists to-day, disappears to-morrow. 
In fact all nature is pervaded from begining to end, by 
the principle of mutability, which incessantly works up- 
on it. 

On the miseries of this world, our philosopher speaks 
as follows : Pain is the essential appendage of this 
world. Survey, if you can, the whole of this universe, 
and every where you will find a heavy load of pain, and 
afflictions, so harrassing and oppressing, that w T e can 
scarcely bear them with a tolerable amount of patience. 
Look at birth, examine existence during its duration, 
consider senses, the organs of our life. In every direc- 
tion, our eyes will meet with an accumulation of pain, 
sufferings and miseries ; on every side we are beset with 
dangers, difficulties and calamities ; no where lasting joy 
or permanent rest are to be found. In vain we may go 
in quest of health and happiness ; both are chimerical 
objects, no where to be met with. Every where we meet 
with afflictions. 

In speaking of the anatta, or illusion in which we are 
miserably rocked as long as we stay in this world, our 
philosopher is equally eloquent. If we consider with 
some attention this world, we will never be able to dis- 
cover in it any thing else, but name and form ; and, as a 
necessary consequence, all that exists is but illusion. Here 
is the manner we must carry on our reasoning. The 
things that I see and know, are not myself, nor from my- 
self, nor to myself. What seems to be myself, is in realL 
ty neither myself nor belongs to myself. What appear, 
to me to be another, is neither myself nor from myself. 
The organs of senses, si£ch as the eyes, the ears, &c, are 
neither myself, nor to myself. They are but illusions, or 
as nothing relatively to me. The form is not a form ; 
the attributes of a living being, are not attributes ; beings 
are not beings. All that is an aggregate of the four ele- 
ments, and these again are but form and name, and these 
two are but an illusion, destitute of reality. In a being, 
then, there are two attributes, form and sensation, that 



480 



THE SEVEN WAYS TO NEIBBAN. 



appear to have some more consistency than other things. 
Yet they have no reality ; their nature and condition is 
to be destitute of ail reality and stability.* Penetrated 
with the truth of these and like considerations, the Sage 
declares at once that all things are neither himself, nor 
belong to himself. Nothing, therefore, appears worthy 
his notice. He at once divorces with the world and all 
the things that are therein. He would fain have nothing 
to do with it ; he holds it in supreme contempt and utter 
disgust. 

He who has reached this lofty point of sublime science, 
is at once secure from the snares of seduction, and the 
path of error. He will escape from the whirlpool of hu- 
man miseries, and infallibly reach the state of Xeibban. 
The most perfect among the perfect are so much taken 

* In this latter part, our author clearly explains his opinion on this 
world, that is to say, on all that exists. He states, at first, in general 
terms, that all what we see and perceive by the means of our senses, 
possesses no reality : it is a mere illusion. Our ignorance of the real 
state of things deceives us, by making us believe in the reality of ob- 
jects that have nothing but an ephemereal and illusory existence. 
He proceeds a little farther, and treats oar senses in like manner. 
They are the instruments that procure unto us, a general illusion. 
But the senses, what are they? They. are distinct from us. By a 
strict analysis we find them to be but a compound of the four elements, 
liable to dissolution and destruction. A living being has certain attri- 
butes which are the supports of his existence ; but those attributes are 
equally a compound of the elements, subjected to the same modifica- 
tions of reproduction and destruction, and deprived of consistence. 
The attributes of the living beings being disposed of in this manner, 
the being itself vanishes away. There remain but name and form. 
But does, what we call form, possess a real existence ? Undoubtedly 
not. It is a mere phantom, an illusion. Our author comes to the ne- 
cessary and final consequence that there is no world really existing. 
In fact lie denies the existence of matter and spirit. With snch an 
abuse of the powers of reasoning, there is no wonder, that he looks 
upon Neibbaiij or annihilation as the only end to be arrived to. Man, 
in his opinion, being but a compound of the four elements, which have 
no real existence, cannot be himself but an illusion, without a reality. 
G-racious Heavens ! what an excess of mental aberration, will man 
reach when he is left to himself, deprived of the light from above ! 
Xever has the writer witnessed such a total eclipse of human intellect. 



THE SEVEN WAYS TO NEIBBAN.. 481 

upon with, and deeply affected by, the view of Neibban, 
that they tend in that direction without effort. Others, 
somewhat less advanced in the sublime science, discover, 
it is" true, the state of Neibban at a distance, but its sight 
is as yet dimmed and somewhat obscured. They want as 
yet to train up their mind to, and perfect it in, the exeiv 
cise of that meditation of which we have given an abbre* 
yiated analysis. 



62 



OR 

jBTJI>III«T MIOJVltS, SOMETIMES CALLED 
TALAPOIN8.* 

In the foregoing pages, we have, at first, given a sketch of the life of 
the founder of Budhism', and, in the accompanying notes, endeavored 
to explain the most important particulars, respecting the extraordinary 
religious system he has established. Subsequently, in the way to Neib- 
ban, we have laid down in as few words as possible, the great meta- 
physical principles upon which is raised the great structure of Budhism, 
and pointed out the way leading to the pretended perfection, or rather 
the end of perfection, Neibban. It seems to be necessary to devote a 
particular Notice to the religions Order, which forms the most striking- 
feature of that religion which has extended its sway over so many na- 
tions. This association of devotees holds the first rank among the 
followers of Budha ; it comprises the elite of that immense body. The 
system of discipline the Budhist Beligious are subjected to, is the 
highest practical illustration of the doctrines and practices of Budhism. 
We may see, reflected in that corporation, the greatest results the 
working of these religious institutions can ever produce. All that 
Budha, in his efforts, has been able to devise as most fit to lead man 
to the perfection such as he understood it, will be found in the consti- 
tutions of that Order. It is a living mirror in which we may contem- 
plate the master piece of his creation. The Budhist Religious consti- 
tute the Thanga, or assembly of the Perfect, that is to say, of the dis- 
ciples who have left the world, conformed their life to that of their 
teacher, and striven to acquire the science that will qualify them for 
entering into the way leading to perfection. They are the strict fol- 
lowers of Budha, who, like him, have renounced the world to devote 
themselves to the two-fold object of mastering their passions and ac- 
quiring the true wisdom which alone can lead to the deliverance. 

* The word Talapoin, imported into Europe by the writings of early 
Portuguese authors in the East Indies, derives its origin probably from two 
Pali words Tala-pat, meaning the leaf of the palm tree. These two words 
coupled together are used by the Siamese to designate the large fan made 
of palm leaves, set in a slender wooden frame, which Talapoins carry with 
them on certain occasions when they go abroad. 

In the course of this Notice, we will iudiscriminatelyly make use of the 
words Phongies, Talapoins and Rahans, to designate the Budhist Religious, 



484 



NOTICE ON THE BUDHlST MONKS. 



The best method for obtaining a correct information respecting the 
Budhist Religious, is not,, it seems,- to consider their order from an ab- 
stract point of view, but rather in connection with the religion it has 
sprung from, as affording a perfect exemplification of its highest prac- 
tices, maxims and tendencies,- as well as of the real nature and true 
spirit of that creed * 

Budhism is evidently an off-shoot of Brahmin ism. We find it replete 
with principles, practices, observances and dogmas belonging to the 
great Hindoo system, G-audama, being himself a Hindoo, reared in a 
Hindoo society, trained up in the Hindoo schools of philosophy, conk! 
not but imbibe, to a great extent, the opinions and observances of 
his contemporaries. He dissented from them, it is true, in many im- 
portant points,- but in the generality of his teachings, he seems to have 
agreed with them. He found existing, in his times, a body of Religi- 
ous and Philosophers, whose 3iiode of life was peculiar, and quite dis- 
tinct from that of the people. When he laid the plan for the religious 
institution he contemplated to establish, he found, around him, most of 
the elements he required for that work. He had but to improve on 
what he saw existing ; and make his new order agree with the religi- 
ous tenets he innovated. 

In the hope of tracing up the ties of relationship that must have 
existed between the Religious of the Brahminical Order, and those of 
the Budhist one, the writer will begin this Notice, with establishing a 
short parallel between the former, such as they are described in the In- 
stitutes of Menoo, and the institution of the latter, such as it is ex- 
plained in the Wini, or Book of discipline. Afterwards the nature of 
the Budhist Order and the object its members have in view in embrac- 
ing it, shall be examined ; next to that, the constituent parts of that 
body and its hierarchy shall receive a due share of attention. We 
will describe at the same time, the ceremonies observed on the solemn 
occasion of admitting individuals into the religious society, and expose 
briefly the rules that direct and regulate the whole life of a professed 
member, as long as lie remains in the brotherhood, It will not be 
found amiss to inquire into the cause and nature of the great religious 
influence undoubtedly possessed by the members of the Order, and ex- 
amine the motives that induce the votaries of Budhism to show the 
greatest respect, and give unfeigned marks of the deepest veneration 
to the Talapoins or Phongies, This will be concluded with a short ac- 
count of the low and degraded state in which the society has fallen in 
these parts, particularly in what has reference to knowledge and infor- 
mation. 



NOTICE ON THE BUDHIST MONKS. 



485 



ARTICLE L 

A SHORT PARALLEL BETWEEN THE BRAHMINICAL AND THE BUDHISTIG 
RELIGIOUS ORDERS, 

It has been stated on apparently incontrovertible grounds in the 
foregoing pages, that Budhism has originated to a considerable extent, 
from Brahminism. The following remarks will corroborate the state- 
ment and give an additional Weight to the reasons already brought for- 
ward. In fact, both systems have the same objects in view ; viz. the 
disentangling of the soul from passions, and the influence of the mate- 
rial world; and its perfect liberation from metempsychosis and the ac- 
tion of matter. The final end to be arrived at, is however,- widely dif- 
ferent ; The perfected Brahmin longs for his absorption in the infinite 
being ; the perfect Budhist thirsts after a state of complete isolation, 
which is nothing short of total annihilation. But the means for obtain- 
ing the ardently coveted perfection are on many respects the same. 
The moral observances enforced by both creeds differ so little from 
each other, that they appear to be almost identical. In both systems^ 
moreover, we find a body of individuals who aim at a complete and 
perfect observance of the highest injunctions, striving to reach the very 
summit of that perfection, pointed out by the founders of their resj)ec- 
tive institutions ; these are the Brahmin and Budhist Religious. To 
glance over the regulations enjoined to the Brahmins, such as we find 
them in the Institutes of Menoo, and those prescribed by the Wini, to 
the Talapoins, cannot fail to be truly interesting. " A summary com- 
parison will enable the reader to perceive at once, how closely allied are 
the two creeds, and how great is the resemblance between them both. 
He will see on the clearest evidence, that to Budha is not to be ascrib- 
ed the merit of having originated so many fine moral precepts, and 
admirable disciplinary regulations, but that he found in his own country, 
in the schools where he studied wisdom, already well known, pure mo- 
ral precepts, actually discussed, studied, and by many strictly observ- 
ed, together with the disciplinary regulations, He was brought up in 
a society which beheld with astonishment and admiration a body of reli- 
gious men, entirely devoted to the great work of securing the triumph of 
the spiritual principle over the material one, and endeavouring by dint 
of the greatest and severest austerities, the most rigorous penances and 
the most entire renouncing to all this material world, to break down 
the material barriers that had hitherto kept the soul captive, and pre- 
vented her to take her flight into regions of blissful freedom and per- 
fect quiescence* There is, however, a remarkable difference between 
the sacerdotal caste of Brahmins, and the members of the Budhist 
monkish institution. The position of the former is hereditary ; he is 
rendered illustrious by his lineage and descent. That of the second is 
personal and ends with him ; it is the result of his own free choice ; he 



486 



NOTICE ON THE BUDHIST MONKS. 



derives all the glory that shines round him, from his virtuous life and a 
strict adherence to the institutions of the Wini. The Brahmin owes 
every thing to religion and to birth. TheBudhist Religious is indebted 
for all that he is, solely to religion ; the monk's title to distinction is 
the holy mode of the saintly life that he has embraced. Both are the 
greatest and most distinguished in their respective society ; but merit 
and intrinsic worth alone, elicit veneration, and respect in behalf of the 
humble Religious ; whilst the casual birth of the Brahmin from indivi- 
duals belonging to the highest caste, centres upon his person the re- 
luctant homage of men belonging to inferior castes, who in virtue of 
the prejudice in which they are reared, consider themselves obliged to 
do homage to him. The person of both is sacred and looked upon 
with awe and veneration, but from somewhat opposite and different 
motives. 

Notwithstanding these and many other differences and discrepan- 
cies, it is not the less striking to find in the Brahminical body, such 
as it is. constituted by the regulations of the Yedas, the germ of all 
the principal observances enjoined to the Buclhist that leaves the 
world, to follow the path, leading to perfection. 

The life of a Brahmin, not as it is now, but as it originally was, and 
now ought to be, if the regulations of the, Yedas had not been partly 
set aside, is one of laborious study, austerity, self denial and retire- 
ment. The first quarter of his life is spent in the capacity of student. 
His great and sole object is the study of the Yedas, and the mastering 
of their contents. Worldly studies are not to be thought of. He is 
entirely under the control of his preceptor, to whom he has to yield 
obedience, respect and service in all that relates to his daily wants. 
He must moreover daily beg his food from door to door. The Budhist 
novice likewise withdraws from his family, enters the monastery, lives 
under the discipline of the Head of the house, whom he obe} 7 s, and 
serves in his daily necessities, and devotes all his undivided attention 
to the study of religious books. He pays no regard to worldly know- 
ledge. He lias likewise to go out every morning to beg the food that 
he will use during the day. 

The second quarter of the Brahmin's life is thus employed. He 
marries and lives with his family, but he must consider his chief em- 
ployment to be the teaching of the Yedas and a zealous discharge of 
the religious observances and of all that relates to public worship. He 
must sedulously abstain from too sensual and worldly enjoyments, even 
from music, dancing and other amusements calculated to lead to dissi- 
pation. The Budhist monkish institution being not hereditary, and 
its continuance and development having not to depend from generation, 
its members are bound to a strict celibacy, and to an absolute and 
entire abstinence from all sensual and worldly enjoyments, inconsistent 
with gravhy, self-recollection and self denial. Their chief occupation 
is the teaching to children the rudiments of reading and writing, that 
they might read religious books, which are the only ones used in schools* 



NOTICE ON THE BUDHIST MONKS. 



487 



He must pay a strict regard to devotional practices, and take care that 
the religious observances and ceremonies be regularly observed in his 
monastery. 

The third quarter of his life is spent, by the Brahmin, in solitude as 
an anchorite. He dwells in the forests, where he must procure what is 
necessary for food and raiment. The latter article is looked after, when 
he thinks it to be a requisite, to cover his nakedness. With many of 
them, fanaticism has so far prevailed upon reason and the sense of 
decency, that they live in a state of disgusting nakedness. The roots 
of plants, the fruits and leaves of wild trees will supply the needful for 
the support of nature. That time, too, must be devoted to the infliction 
of the severest penances and to the practice of the hardest deeds of 
mortification. To the Budhist monk solitude and retirement must ever 
be dear. Ascetic life is much recommended and praised as most excel- 
lent. It was formerly much in use among religious Budhists, In 
Burmah several places are with respect pointed out, as having been 
sanctified by the residence of holy anchorites. Now, in our days, a few 
zealots, to bear, as it were, witness to this ancient observance, retire in- 
to solitude, during a portion of the three months of lent. The spirit 
of mortification and self renouncing is eminently Budhist ; but from 
the very days of G-audama, we remark a positive tendency from the 
part of his Religious to give up, and renounce those unnatural and 
ultra rigorous penances, regularly observed by their brethren of the 
opposite creed. The principle is cherished by them, but the mode of 
carrying it into practice, is more mild and more consonant with rea- 
son, and modesty. 

The last portion of the Brahmin's life is devoted likewise to medita- 
tion and contemplation. He is no more subjected to the ordeal of ri- 
gorous penances ; nature has been subdued ; passions silenced and 
destroyed ; the soul has obtained the mastery over the body and the 
material world. She is free from all the trammels and obstacles that 
impeded her contemplation of truth. She is ready to quit this world 
as the bird leaves the branch of the tree when it pleases him. The 
Budhist Religious having likewise crushed his passions, and disen- 
tangled his soul from affection to matter, delights but in the contem- 
plation of truth. As the mighty whale sports in the bosom of the 
boundless ocean, so the perfected Budhist launches forth into abstract 
and infinite truth,- delights in it, completely estranged from this world 
which meditation has taught him to consider as a mere illusion, des- 
titute of reality. He is then ripe for the so ardently coveted state of 
Neibban. 

When Budha originated the plan of a society of Religious, and fram- 
ed the regulations whereby it was to be governed, he had but to look 
around him for patterns of a religious life. The country where he had 
been born, the society in which he had been brought up, swarmed with 
Religious following the different systems of philosophy prevailing in 
those days. He saw them, conversed with them. and. for some time. 



488 



NOTICE ON THE BUDHIST MONKS. 



lived in their company, under the same disciplinary institutions. He 
was, therefore, thoroughly conversant with all that, in his days, con- 
stituted a religious life. But the same bold and enterprising spirit 
which made him dissent from his masters and contemporaries on many 
important questions of morals and metaphysics, and induced him, in 
his opinion, to improve and perfect theories in speculative and practi- 
cal philosophy, impelled him also to do something similar respecting 

■ the disciplinary regulations to which his Religious were to be hereafter 
subjected. We freely confess that on this latter point, he was emi- 
nently successful. The body of Budhist Religious is infinitely supe- 
rior, in most respects, to the other societies of Indian Religious. The 
regulations of the former breathe a spirit of modesty, mildness and un- 
affectation, which, in a striking manner, contrasts with those disgust- 
ing exhibitions of self inflicted penances so fondly courted by Brahmins, 
where immodesty seems to dispute the palm with cruelty. Budha 
opened the door of his society to all men without any distinction or 
exception, implicitly pulling down the barriers raised by the prejudi- 
ces of caste. Did he, in the beginning of his public career, lay down 
the plan of destroying all vestiges of caste, and proclaiming the princi- 
ple of equality amongst men ? It is, to say the least, very doubtful. 
The equalizing principle itself was never distinctly mentioned in his 
discourses. But he had sown all the elements constitutive of that prin- 
ciple, in his instructions. Every member put on the religious dress of 
his own free choice, and set it aside at his pleasure ; no hereditary right 
therefore, could be thought of ; the dying Religious could bequeathe to 
his brethren but the examples of his virtues. His complete separation 
from the world had broken all the ties of relationship. The double 
vow of strict poverty and of celibacy cutting the root of cupidity and 
sensual enjoyments, precluded him from aiming at the influence and 
power, which is conferred by wealth and rank. With the Braminical 
Religious the case is the very reverse. His sacerdotal caste, exclusive 
of his personal merits, confers on him an almost divine sacredness, 
which is to be propagated by generation. He may possess riches and 
have a numerous posterity. He is, therefore, almost irresistibly impelled 
to seize on a power, which is forced on him, by the treble influence of 
birth, religion, and wealth. 

This subject of the comparison between the two societies of Religi- 
ous, might receive further developments, but what has been briefly 
stated, appears sufficient to bear out the point it was intended to es- 
tablish, viz : the close resemblance subsisting between the two religi- 
ous Orders in both systems, and the necessary inference that the Order 
of Budhist Religious is an improvement on the Orders of Religious 
subsisting in India, in the days of G-audama. 

There is another characteristic of the Religious Order of Budhists 

- which has favourably operated in its behalf, and powerfully contributed 
to maintain it for so many centuries, in so compact and solid a body 
that it seems to bid defiance to the destructive action of revolutions. 



NOTICE ON THE BUDHIST MONKS. 



489 



We allude to its regularly constituted hierarchy, which is as perfect as 
it can be expected, particularly in Burmah and Siam. The power and 
influence of him whom we may call the General of the Order in Bur- 
mah, and who is known under the appellation of Tha-thana-paing, when, 
as was very often the case, backed by the temporal power, was felt 
throughout the whole country, and much contributed to maintain 
good order and disipline in the great body of Religious. The action 
of the provincial or superior of the religious houses of a province, is 
more directly and immediately felt by all tbe subordinates. It does 
not appear that the "Religious of the Hindoo schools, at least in our 
days, possess such an advantage that they may well envy to their brethren 
of the Budhist sect. The member-s of the Brahminical body are not 
■kept together by the power and government of superiors, but by regula- 
tions that are so deeply rooted .and firmly seated in the mind of indi- 
viduals, that they are faithfully observed. The superiority of caste, con- 
nected, too, with a certain amount of spiritual pride, has been hitherto 
sufficient to maintain that body distinct and separate from all that is 
without self. The religious spirit that pervades that body in our days, 
seems to have abated from its original fervor and energy. The Brah- 
min has maintained with the utmost jealously the superiority that caste 
confers upon him, but appears not have been so particular in keeping 
up the genuine spiritual supremacy which a strict adherence to the 
prescriptions of the Vedas, must have ever firmly secured to him, 

ARTICLE II. 

■% 

NATURE OF THE RELIGIOUS ORDER OF PHONGIE8. 

He who has not seriously studied the religious system of Budhism, 
nor acquired accurate notions of its doctrinal principles, is scarcely 
capable of forming a correct opinion of the religious order of those au- 
stere Recluses, whom Europeans, with a mind biased by educational 
influence, denominate Priests of Budha. Were we to apply to the 
members of that Order the notions generally entertained of a priesthood, 
we would form a very erroneous conception of the real character of 
their institution. For, in every religious system admitting of one or 
several beings superior to man, whose providential action influences his 
destinies, either in thfs or the next world, persons invested with a sa- 
cerdotal character, have always been considered as mediators between 
men and the acknowledged Deity, offering to the supreme being, on all 
public occasions, the prayers and sacrifices of the people, and soliciting 
in return His gracious protection. When in the early ages of the 
world, the sacerdotal dignity was coupled with the patriarchal or regal 
ones ; when, in the succeeding ages, there existed a regular and dis- 
tinct priesthood, such as subsisted under the Mosaic dispensation or 
among the Greeks, Eomans, G-auls, &c, the priests were looked upon 
as delegates of the people in all that related to national worship, carry- 
83 



490 



NOTICE ON THE BUDHIST MONKS ; 



ing on, in his name, the mysterious intercourse that links heaven to' 
earth. Priesthood, therefore, necessarily implies the belief in some be- 
ing, superior to man, and controling his destinies. The moment that 
such a belief is disregarded, the very idea of priesthood vanishes. Bu- 
dhism, such at least as it is found existing in Ceylon, Burma, Siam, 
and other places, is a purely atheistical religious system, and presents 
the solitary instance, at least as far as my information goes, of a religi- 
ous creed, admitted by various nations, the doctines of which are not 
based upon the notion of a Supreme Being, controlling more or less 
the affairs of this world. In support of an assertion that may appear 
to many somewhat hazardous, we will briefly lay down the leading 
tenets of the Budhistic doctrine. 

According to that, system, matter fs eternal. The. existence of a 
world, its duration, destruction and reproduction, all the various com- 
binations and modifications matter is liable to, arc the immediate re- 
sults of the action of eternal and self-existing laws. Through life, man 
is submitted to the continual but successive influences of his good and 
bad deeds. This double influence always attends him through his 
numberless existences, and inevitably awards him happiness or misfor- 
tune according as the respective sum of good or evil predominates. 
There eixists an eternal law, which, when obliterated from the memoiy 
of men, can be known again, and, as it were, recovered only and 
thoroughly understood, by the incomparable genius and matchless wis- 
dom of certain extraordinary personages, called Budhas, who appear 
successively and at intervals during the various series or successions of 
worlds. These Budhas annouce that law to all the then existing ra- 
tional beings. The great object of that doctrine is to point out to those 
beings, the means of freeing themselves from the influence of passions, 
and becoming abstracted from all that exists. Being thereby delivered 
from the action of good or evil influence, which causes mortals to turn 
incessantly in the whirlpool of never ending existences, men can ob- 
tain the state of Neibban or rest, that is to say, according to the popu- 
lar opinion, a situation wherein the soul, disentangletl from all that 
exists, alone with herself, indifferent to pain as well as to pleasure, 
folded, as it were, upon herself, remains for ever in an incomprehensi- 
ble state of complete abstraction and absolute rest. I say that such is 
the popular opinion, fortunately unbiased by scholastic theories. But 
the opinion of the Budhist Doctors respecting Neibban, is that it means 
the negation of all states of being, that is to say, a desolating and liori- 
fying annihilation. A Budha is a being who during myriads of exis- 
tences, slowly and gradually gravitates towards this centre of an ima- 
ginary perfection, by the practice of the highest virtues. Having at- 
tained thereto, he becomes, on a sudden, gifted with a boundless genius 
wherewith he at once discovers the wretched state of beings, and the 
means of delivering them from it. He thoroughly understands the eter- 
nal law which alone can lead mortals in the right way, and enable them 
to come^out of the circle of existences, wherein they have been nnceas- 



NOTICE ON THE BTJDHIST MONKS. 



491 



ihgiy turning and moving in a state of perpetual agitation, opposite 
to that of fixity or rest. He preaches that law whereby man is taught 
the practice of those virtues which destroy gradually in him-, all evil in- 
fluences, together with every affection for all that exists, and brings 
him at last to the end of existence, the possessson of Neibban. His task 
fulfilled, Budha dies, or rather to use the language of Budhists-, he en- 
ters into the state jSTeibbam In that situation Which is truly inex- 
plicable, he knows nothing of, and enters no wise into, the affairs of 
this world, He is as if he was not, or had never been. He is, in- 
deed annihilated. 

Budhists venerate three precious things, Budha, his Law, and the As- 
sembly of tlie just or perfect, in the same sense as we venerate and ad- 
mire what is morally good and beautiful, such as virtue considered 
abstractedly, and the acts originating from it. The statues of the last 
Budha G-audama, are honored by his followers, not with the idea that 
certain powers or virtues are inherent in them, but solely because they 
are the visible representations of Budha-, who according to Budhists, de- 
sired that the same honors should be paid to them, as would be offer- 
ed to his person, were he yet living among them. This faint out- 
line of the Budliistic creed is sufficient to bear out the above assertion, 
that it is in no wise based on the, belief in a Supreme Being, but that 
it is strictly atheistical, and therefore that no real priesthood can ever 
be found existing under such a system. It may prove, too, of some 
Assistance, for better understanding what is to be said regarding the sub- 
jects of this Notice. 

The Talapoins are called by the Burmese Phongies, which term 
tmeans great glory, or Eabans, which means perfect. They are known 
in Ceylon, Siam Thibet, under 'different names conveying nearly the 
same meaning and expresing either the nature pr the object of their 
profession. 

What induces a follower of Budha to embrace the Talapoinie state ? 
What is the object of his pursuit, in entering on such a peculiar and 
extraordinary course of life ? The answer to these questions will supply 
us with accurate notions of the real nature of this singular order of de- 
votees. A hjudhist on becoming a member of the holy society, proposes 
to keep the law of Budha in a more perfect manner than his other co- 
religionists. He intends to observe not only its general ordinances 
obligatory on every individual-, but also its prescriptions of a higher 
excellency, leading to an uncommon sanctity and perfection, which can 
be the lot of but a comparatively small number of fervent and resolute 
persons. He aims at weakening within himself all the evil propensi- 
ties that give origin and strength, to the principle of demerits. By 
the practice and observance Of the highest and sublimest precepts and 
and counsels of the law, he establishes, confirms and consolidates in his 
own soul, the principle , of merits, . which is to work upon him 
^during the various existences: he. has as yet to go- through, ^nd gra-" 
dually lead him to that perfection which will qualify him for, and entitle 



NOTICE ON THE BtJI)HXST &ONKS. 



him to, the state of Neibban, the object of the ardent desires and ear- 
nest pursuit of every true and genuine disciple of Budha. The life of 
the last Budha G-audama, his doctrines as well as his examples he 
proposes to copy with a scrupulous fidelity and to follow with unremit- 
ting ardour. Such is the great model that he proposes to himself for 
imitation. G-audama withdrew from the world, renounced its seducing 
pleasures and dazzling vanities, curbed his passions under the yoke of 
restraint, and strove to practice the highest virtues, particularly self- 
denial, iu order to arrive at a state of complete indifference for all that 
is within or without self, which is, as it were, the threshold of Neib- 
ban. 

The Talapoin fixing his regards on that matchless pattern of perfec- 
tion, would fain reproduce, as far as it lays in his power, all its features- 
in his own person. Like Budha himself, he parts with his family re- 
latives and friends, and seeks for admission into the society of the per- 
fect; he abandons and leaves his home, to enter into the asylum of 
peace and retirement ; he forsakes riches of this world, to practise the 
strictest poverty ; he renounces the pleasures of this world, even the 
lawful ones, to live according to the rules of the severest abstinence 
and purest chastity; he exchanges his secular dress, for that of the 
new profession he enters on ; he gives up his own will, and fetters his 
own liberty to attend, through every act and all the particulars of life, to 
the regulations of the brotherhood. He is a Talapoin, for himself and 
for his own benefit, to acquire merits which he shares with nobody 
else. On the occasion of certain offerings or alms being presented to 
him by some benevolent admirers of his holy mode of life, he will re- 
pay his benefactors by repeating to them certain precepts, commands 
and points of the law ; but he is not bound by his professional charac- 
ter to expound the law to the people. Separated from the world by 
his dress and his peculiar way of living, he remains a stranger to all 
that takes place without the walls of his monastery. He is not charg- 
ed with the care of souis ; and, therefore, never presumes to rebuke 
any one that trespasses the law, or to censure the conduct of the pro- 
fligate. 

The ceremonies of the Budhistic worship are simple and few. The 
Talapoin is not considered as a minister whose presence is an essential 
requisite when they are to be performed. Pagodas are erected, statues 
of Budha are inaugurated, offerings of flowers, tapers, and small orna- 
ments are made, particularly on the days of the new and full moon ; 
but on all those solemn occasions, the interference of the Phongie is in 
no way considered as necessary. So that the whole worship exists in- 
dependently of him. He is not to be seen on the particular occasions of 
births and marriages. He is, it is true, occasionally asked to attend 
funerals, but he then acts, not as a minister performing a ceremony, 
but as a private person. He is present for the sake of receiving alms 
that are profusely bestowed upon him by the relatives of the defunct. 

The Budhist have three months of the year, from the full moon ol 



NOTICE ON THE BUBHIST MONKS, 



403 



July to the full moon of October, particularly devoted to a stricter ob-. 
servance of the practices and ceremonies of the law. Crowds of people 
of both sexes resort to the Pagodas, and often spend whole nights in 
the buildings erected close to those places : the most fervent among 
them, fast and abstain from profane amusements during that period • 
iliey devote more time to the reading of their sacrecf books, and the 
repetition of certain formulas calculated, to remind' them of certain im- 
portant truths or intended to praise the last Budha G-audama, and the 
Law he has published, Alms more abundant are pouring into the 
peaceable dwellings of the pious Recluses. During all the time, the 
Talapoin quietly remains in his place, without altering his mode of 
life, or deviating in the least, from his never changing usages and or-, 
dinary habits. By the rules of his profession, he is directed to paj r , 
during that time, a particular regard to religious observances, to join 
his brethren, from time to time, in the recital of certain formulas and in 
the reading of the book embodying the regulations of the profession. 
He enjoys, as usual, the good things which his liberal co-religionists 
take pleasure in proffering to him. On two occasions, the writer has 
seen and on many, has heard of some Talapoins, withdrawing during 
the three months of lent, to some lonely place, living alone, in small 
huts, shunning the company of men, and leading an eremital life, to 
remain at liberty to devote all their time to meditations on the most 
excellent points of the law of Budha, combating their passions, and 
enjoying in. that retired situation, a foretaste of the never troubled rest 
of Neibban. 

In many respects the Talaponic institutions may Be assimilated to 
those of some religious orders that appeared successively in almost 
every Christian country previous to the era of the Reformation, and 
that are, up to this day, to be met with amidst the churches of the 
Latin and Greek rites. Like the monk, the Talapoin bids a farewell 
to the world, wears a particular dress, leads a life of community, ab- 
stracts himself from all that gives strength to his passions, by embrac- 
ing a state of voluntary poverty, and absolute renunciation of all sen- 
sual gratifications. He aims at obtaining by a stricter observance of 
the law's most sublime precepts, an uncommon degree of sanctity and 
perfection. All his time is regulated by the rules of his profession, 
and. devoted to repeating certain formulas of prayers, reading the 
sacred scriptures, begging alms for his support, &c. 

These features of exterior resemblance, common to, institutions of 
creeds so opposite to each other, have induced several writers, little 
favorable to Christianity, to pronouce without further inquiry that 
Catholicism has borrowed from Budhism may ceremonies, institutions 
and disciplinary regulations. Some of them have gone so far as to 
pretend to find in it, the very origin of Christianity. They have, how- 
ever, been ably confuted by Abel Eemusat, in his Memoir entitled 
Chronological Researches into the Lamaic Hierachy of Thibet. With- 
out entertaining in the least, the presumptuous idea of entering into a 



494 



NOTICE ON THE BUDHIST MONKS. 



Controversy entirely foreign to his purpose, the writer will confine him- 
self to making One or two remarks calculated to show that the first 
conclusion is, to say the least of itj a premature one; When in two 
rel'g'ous creeds, entirely opposed to each other in their ultimate object; 
there are 1 several minor objects, equally set forth by both, it will neces- 
sarily happen that, in niariy instances, means nearly similar shall be 
prescribed on both sides, for effectually obtaining them, independent 
of any previously concerted plan or imitation; The Christian system 
and the Budhistic ones though differing from each other in their respec- 
tive objects and ends, as much as truth from error', have, it must be 
confessed^ many striking features of an astonishing resemblance. There 
tire many moral precepts equally commanded and enforced in common 
by both creeds. It will net be deemed rash to assert that most of the 
moral truths prescribed by the frospelj are to be met with in the Bud- 
histic scriptures, The essential, vital, and Capital discrepancy lies iii 
the difference of tli2 end.? the two creeds lead to, but not in the vari- 
ance of the means they prescribe for the attainment of them. The 
O-ospel tends to reunite man to his Maker, points out to him the way 
lie must follow for arriving at the possession and enjoyment of Him 
who is the great principle and end of all things, and teaches him, as a 
paramount duty, to conform his will and inclinations to his commands, 
Eudhism tends to abstract man from all that is Without self and makes 
self, his own and sole centre; It exhorts him to the practise of many 
eminent virtues, which are to help him to rise to an imaginary perfec- 
tion, the summit of which is the incomprehensible state of Neibban. 
It is the mildest expression which the writer can command, when he 
has to speak of so sad a subject, the final end of a Budhist. It would be 
more correct to say at once, that the pretended perfect being is led, by 
the principles of his creed, into the dark and fathomless abyss o'f anni- 
hiiaii jri. 

If the end aimed at by the followers Of Budhaj is widely different 
from that which the disciples of Christ strive to obtain, the means pre- 
scribed for the attainment of these two ends are;, in many respects, 
very much similar to each other. Both creeds teach man to combat, 
control and master the passions of his heart-, to make reason predomi- 
nate over sense, mind over matter, to root up from his heart every 
affection for the things of this Worldj and to practise tlie virtues requir- 
ed for the attainment of these great objects. Is there any thing sur- 
prising tliat persons having in nlany respects, views nearly similar ; 
resort to means or expedients nearly alike for securing the object of 
their pursuit, without having ever seen or consulted each other? He 
who intends to practise absolute poverty^ must Of course abandon all 
his earthly property. He who proposes renouncing the worldj ought 
to withdraw from it. He who will lead a contemplative life, must looli 
but for a retired place far from the gaze and agitation of the world; 
To control passions, and particularly the fiercest of all, the sensual ap- 
petite, it is required that one should keep himself separate from all 



• 



NOTICE ON THE BUDHIST MONKS. 



495 



that is calculated to kindle its fires and feed its violence. Every pro- 
fession has its distinctive marks and peculiar characteristics. Hence 
peculiarity of dress, manners and habits, in those who have adopted a 
mode of life differing from that of the rest of the community. He who has 
bound himself to the daily recitation of certain prayers or devotional 
formulas, a certain number of times, will have recourse to some instru- 
ment, or devise some means for ascertaining the number of times he 
has complied with his regulation in this respect, He, too, who is eager 
to acquire self-knowledge and to carry on a successful war with him- 
self, will apply to a guide to whom he will lay open his whole soul, and 
ask spiritual advice that will enable him to overcome the obstacles he 
meets on his way to perfection. 

These and many other points are common to all those that intend 
observing not only the precepts but also the mere counsels of their res- 
pective creeds. Causes being the same, in many instances, in both 
^sterns, consequences almost analogous must inevitably result there- 
i'rom. Religious institutions always bear the stamp of the religious 
ideas that have given rise to them. They, together with their rules 
and regulations, are not the principle but the immediate consequence 
or offspring of religion, such as it is understood by the people profes- 
sing it. They exemplify and illustrate religious notions already enter- 
tained, but they never create such as are not yet in existence. When 
the learned shall have collected sufficient materials for giving an accu- 
rate history of the origin, pregress, spread and dogmatical revolutions 
of Budhism, it will not be uninteresting to inquire into the causes that 
have operated in communicating to two religious systems, essentially 
differing in their respective tendencies, so many points of resemblance. 
But that study is as yet, to be made. We know very little on all 
those points. The best informed are compelled to acknowledge, that 
in the present state of information, we are still in the dark, tile thick- 
ness of which is occasionally relieved by a few transient and uncertain 
glynipses which are insufficient to enlighten the mind, and enable the 
searcher after truth, to guide safely his steps. In reading the particu- 
lars of the life of the last Budha G-audama, it is impossible not to feel 
reminded of many circumstances relating to our Saviour's life such es 
it has been sketched out by the Evangelists. The origin of the close 
affinity between many doctrinal points and maxims common both to' 
Christianity and Budhism, having been ascertained, it will not be 
dfticult to find oiit and explain how tile votaries of both, have come to 
adopt so many practices, ceremonies, observances, and institutions 
nearly similar. 

Having endeavoured to explain the nature of the institution of the 
Talapoins, and the object aimed at, by its professed members, we will 
now proceed to examine its systematical organization, or sacred hierar* 

cn y< 



496 



NOTICE m THE BUDffiST MOKKS. 



ABTICLE III. 

HIERARCHY OF THE ORDER, 

It is somewhat surprising to find in the middle of half civilized na- 
tions, such as the Burmese, Siamese, Cingalese-, and Thibetans, a reli- 
gious Order, with a distinct and well marked Hierarchy, constitutions 
and regulations, providing for the admission of members, determining 
their occupations, duties, obligations and their mode of life, and form- 
ing as it were, a compact, solid and perfect body, that has subsisted, 
almost without change, during several centuries, and survived the des- 
truction of kingdoms, the fall of royal dynasties, and all the confusion 
and agitation produced by political, commotions and revolutions. It is 
in Thibet, that the order is found existing in the greatest perfection, 
under the fostering care of the Great Lama, or High Priest, who com- 
bines in his own person the regal as well as the sacerdotal dignity and 
power. In the city of Lassa, a Pontifical Court, an elective sacerdotal 
chief, and a college of superior Lamas, impart to the Order, dignity, 
decency, respectability and stability, which insure its. continued exis- 
tence, and more or less extend its influence over its members living in 
distant countries. The period of the introduction of Budhism from In- 
dia into Thibet, is very uncertain, if not quite unknown. Budhist annals 
mention that after the holding of the third council, 236 years after 
"G-audama's death, some missionaries were deputed by the president of 
that assembly, to go and preach religion in some parts of the Kyma- 
Uya range. We may suppose that this had reference to the southern 
slopes of the mountains. Be that as it may, it appears certain, that 
the establishment of a Pontifical chief or sovereign, with royal preroga- 
tives, was set up by one of the grandsons of the great Tartar warrior 
G-engis, in or about the middle of the thirteenth century. In other 
countries, where the Order has no connection whatever with the civil 
power, we can scarcely expect to see it surrounded with an equal splen- 
dour, or subsisting in the same state of splendor and regularity. 
Though this is the case in Burmah, it is impossible not to acknowledge 
the fact that the regulations of the Wini are more carefully attended to, 
in this country than in Thibet, The conduct of the monks here is in- 
comparably more regular. The public could not bear an open derelic- 
tion of the duties imposed by the vows of poverty and chastity. But, 
if credit be given to the narratives of travellers, the Thibetan monks 
eta nit scruple to forsake occasionally those duties, without appearing 
to fear the rising of a popular cry of indignation, on account of their 
misbehavior, in points considered of such vast importance. Extraor- 
dinary indeed would he its vital energies, were the remotest parts of 



NOTICE ON THE BUDHIST MONKS. 



497 



this great and far spread body to receive the same impulse and exhibit 
the same symptoms of vitality, as those nearest to the heart or principle 
of life. Having never met with any detailed particulars regarding the 
Thibetan monks, we must remain satisfied with laying before the 
reader an account of all that relates to the constituent parts of the 
order, such as they are found existing in Burmah. and developed in 
the sacred writings. 

The whole fraternity is composed, 1st, of young men who have put 
on the Talapoinic dress, without being considered professed members 
of the Fraternity, or having hitherto passed through a certain ordeal 
somewhat resembling an ordinary — they are called Shyins : 2nd, of 
those who having lived for a while in the community, in a probation- 
ary state, are admitted professed members with the ceremonies usually 
observed on such occasions, whereby the title and character of Phon- 
gyie are solemnly conferred — they are denominated Patzins : 3rd, of 
the Heads of each House or community, who have the power to con- 
trol all the inmates of the house : 4th, of a Provincial, whose juris- 
diction extends over all the communities, spread in the towns and 
villages of the Province or District : 5th, of a Superior G-eneral, resid- 
ing in the capital or its suburbs, called Tsaia-dau, or great master, 
having the general management and direction of all the affairs of the 
order throughout the Empire. He is emphatically called by the name 
of Tha-thana-paing, which means that he has the power over religion. 
Let us say something upon each of these five degrees of the Budhistic 
Hierarchy. 

It is an almost universal custom among the Burmese and Siamese 
to cause boys who have attained the age of puberty, or even before 
that time, to enter, for a year or two, some of the many Talapoinic 
houses, to put on the yellow dress, for the double purpose of learning 
to read and write, and of acquiring merits for future existences. On 
the occasion of the death of some persons, it happens sometimes that a 
member of the family will enter the community for six months or a 
year. When a young lad is to make his first entrance into a house of 
the Order, he is led thereto, riding on a richly caparisoned pony, or 
sitting in a fine palankeen carried on the shoulders of four or more 
men, He is allowed to use one or several gold umbrellas, which are 
held opened over his head. During the triumphal march, he is pre- 
ceded by a long line of men and women, attired in their richest dresses, 
carrying a large quantity of presents destined for the use of the in-' 
mates of the Kiaong (such is the general name given to all the houses 
of the Brotherhood in Burmah) the young postulant is to reside in. 
The procession in this stately order, attended with a band playing on 
various musical instruments, moves on slowly and circuitousl} r through* 
the principal streets of the town,' towards the monastery that has been 
fixed upon. This display of an ostentatious pomp is, on the part of 
the parents and relatives, an -honor paid to the postulant who generous- 
ly consecra^s himself to so exalted a calling, and on the part of the 



NOTICE ON THE BUDHIST MONKS. 



youth, a last farewell to worldly vanities. He has no sooner descend- 
ed from his splendid conveyance and crossed the threshold of the 
Kiaong, but he is delivered by his parents, into the hands of the Su- 
perior, and placed under his care. His head is instantly shaved ; he 
is stripped of his fine secular dress, and habited in the plain and hum- 
ble yellow garb ; lie must lay aside every sort of ornament, and re- 
main contented with the unassuming simplicity, becoming his new 
position. The Kiaong is to become his home, and its inmates are 
substituted in the room of his father and mother, brothers and sisters. 

The duty of the young Shyin is to minister to the wants of the 
elders of the house, to bring and place before them, at fixed times, the 
usual supply of water, the betel box, and, the daily food ; to attend 
them on some pious errand through the town, or the country, A por- 
tion of his time is devoted to acquiring the art of reading and writing, 
and occasionally the elements of arithmetic. There are five general 
precepts obligatory to all men ; but the Shyin is bound to the obser- 
vance of five additional ones, making ten altogether, by which he is 
forbidden — 1st, to kill animals ; 2nd, to steal ; 3rd, to give himself up to 
carnal pleasures ; 4th, to tell lies ; 5th, to drink wine or other intoxica- 
ting liquors : 6th, to eat after midday ; 7th, to dance, sing, or play on 
any musical instrument ; 8th, to color his face ; 9th, to stand on elevated 
places, not proper for him ; 10th, to touch or handle gold or silver.* 



* In glancing over the latter part of Budha's life, the reader has seen 
that the less important points of discipline have been the subject of much 
discussion, in the early days of Budhisui. Among those points of dispute 
and contention, were the last five articles above enumerated. The second 
Council was assembled for the purpose of settling warm disputes which 
distracted the Bud hist. Thanga or Assembly, and caused great distur- 
bances. The vh net-able Rasa, who lived in Wethalie, a city situated on the 
' 'imduck, north of Hajipoor, undertook a long journey, as far as Kosambi, 
for the express purpose of warning the Religious of that country against 
the dangerous innovations which were introduced by a considerable body of 
liahans, belonging to the eastern districts of Wethalie. 

The journey was certainly a lone one in a western direction. The ruins 
of the famous city of Kosambi have been discovered at a place called 
Kosam, thirty miles above Alhhubad, on the Jumna. They are most ex = 
tensive and indicate at once the importance that place must have had in 
the days of its prosperity. A broken pillar, the polished shaft of which 
must have measured 34 feet, is covered with inscriptions; it is one of the 
most important budhist relies. It is probably one of those pillars erected by 
Athoka in every part of his extensive dominions. It bears no inscription 
more ancient than the 2nd and 3rd century of the Christian era, A similar 
one was erected at Prayag, an ancient city mentioned by Hwen Thsang, as 
being situated at the confluence of the Ganges and the Jumna, and finally 
destroyed by the gradual encroachments of the rivers. The place remained 
abandoned, until the ,days of the Jj2mperor Akhbar, who built a fort called 
nkhabas. The new city has received the name of Allahabad from the Em- 
peror Shah Jehan . The famous pillar called the Allahabad pillar bears 
three inscription*, The first is that of Asoka, 240 Tears B.C., recording 



NOTICE ON fltE BUDHIST MONKS. 



1'he trespassing of the five first precepts is visited with expulsion from 
the Kiaong ; but that of the five last, may be expiated by a proper 
penance. 

The young Shyins, as before observed, do not remain in the Kiaong 
beyond the period of one or two years; they generally leave it 
and return to a secular life. There are however some of them, who, 
fond of the easy and quiet life of Talapoins, or actuated by other mo- 
tives, prefer remaining longer in those places of retirement. They be- 
take themselves to the study of the duties, rules and obligations of the 
professed members of the society ; they pay more attention to the read- 
ing of religious books, and endeavour to obtain the required qualifica- 
tions. Being sufficiently instructed on all these points, and having 
attained the age of twenty years, they are solemnly admitted among 
the professed members of the brotherhood, under the name of Patzin. 
The interesting ceremonies observed on the occasion shall be hereafter 
fully described. The state of Patzin is, therefore, properly speakings 
that of Phongyie, though that name is sometimes reserved to him who 
is the head of a monastery. Every other step or promotion in the 
hierarchy, is purely honorific, in so far that it does not impose upon 
him who is so promoted, any new duty or obligation, different from what 
is obligatory on every professed member ; but it confers a power or 
jurisdiction for commanding, controlling and governing all the Breth- 
ren under his care. In virtue of such distinctions, a superior, how 
high soever his rank may be, is bound to the observance of the same 
rules, duties, and obligations, as the last Patzin ; his sacred character 
is not enlarged or altered ; he is only entrusted with a certain amount 
of jurisdiction over some of his brethren. 

The Talapoin is bound to his community, so that in every Kiaong 
or House of the Order, there are ordinarily to be met several Patzins, 
and a good number of Shyins. Each Kiaong has a chief who presides 
over the community, under the appellation of Tsaya, or, as is more often 
the case, under that of Phongyie. He is, in most instances, the nomi- 
nee of the individual who has built the monastery, and who is vested 
with a kind of right of patronage, to appoint whom he likes to be the 
Head of the house he has erected. He who is the head of the house, 
has power over all the inmates, and every one acknowledges him as his 
immediate superior. He has the management of all the little affairs 
of the community, enforces the regular observance of the rules and 
duties of the profession, corrects abuses, rebukes the trespassers, spurs 
the lazy, excites the lukewarm, keeps peace and maintains good under- 
standing amongst his subordinates. He receives, in his official charac- 
ter, the pious visitors who resort to his monastery, either for the sake 

his edicts for the propagation of Budhism ; the second is that of Samudra 
Gupta, in the 2nd century of our era, commemorative of his extensive 
dominions ; the third is that of Jehangir, mentioning his accession to the 
throne. The last resetting up of this famous pillar took place in 1838. 



500 



NOTICE ON THE BUDHIST itfONKS. 



of making voluntary offerings, presenting him with some tokens of 
their respect for, and admiration of, his eminent sanctity, or for con- 
versing with him on some religious subjects, which, let it be said quietly, 
out of deference to human frailty, sometimes make room for those of a 
worldly character. If the alms-givers or advice-seekers, belong,* as it 
often happens, to the fair and devout sex, they must remain at a dis- 
tance of six or twelve cubits, as the place may allow, from their pious 
adviser. It is supposed that a nearer proximity might endanger the 
virtue of the holy Eecluse, 

In every town a considerable number of Kiaongs are found, either in 
the suburbs or within the walls, in a quarter reserved for the purpose. 
In every village the Kiaong is to be met with, as the parson's house 
in our villages of Europe. The poorest place is not without a small, 
and how humble soever, house for the Phongyie who resides there, if 
not during the whole year, at least during the rainy season. One or 
several dzedis, a sort of flag-staff, painted, with some of its parts gilt, 
bearing the emblem of the sacred bird Henza, or brahminical duck, at 
three fourths of its height, from which hang down, gracefully, several 
streamers, and a grove of fruit trees, indicate to the traveler the habita- 
tion, — sometimes"hiimble, sometimes stately, — with its superposed three 
roofs, where dwell the Bahans. The Kiaong is also a place where the 
traveler is well received and can stay for a day or two. During the dry 
season, when there are few boys remaining with the Phongyies, it is 
a place much safer than the Dzeats. The inmates are generally very 
glad to receive strangers, who, by their conversation, afford them some 
moments of pleasant diversion to the habitual monotony of their life, 
These various communities are placed under the jurisdiction of a gene- 
ral superior or a provincial, named Tsaia-dau, or great master ; they 
form, under his authority, a province of the Order : a division much 
similar to that of several religious Orders in Europe. He enjoys a 
large share of public respect and veneration. His Kiaong outshines 
the others in splendour and decorations. The first and Wealthiest in- 
habitants of the place are proud to call themselves his disciples and 
supporters, and to supply him liberally with all that he may require. 
His chief duty is to settle disputes that not Unfrequently arise between 
rival communities. The demon of discord often haunts those abodes 
of peace and retirement. The authority of the Provincial interferes to 
put down feuds and contentions which envy and jealousy, the two 
great enemies of devotees, not unfrequently excite. When a Talapoin 
is accused of incontinence or other serious infringement of the vital 
rules of the profession, he is summoned to the tribunal of the Tsaya- 
dau, who, assisted and advised by some elders, examines the case and 
pronounces the sentence. Superior intellectual attainments do not ap- 
pear to be the essential qualifications for obtaining this high dignity. 
The writer has met with two or three of these dignitaries, who, in his 
opinion, were vastly inferior to many of their subordinates, in talents 
and capacity. They were old and good-natured men, who had spent 



NOTICE ON THE BUDHIST MONKS. 



501 



almost all their lives within the precincts of the monastery. Their 
dress, manners and habits, were entirely similar to those of their breth- 
ren of inferior grade. 

In the kingdom of Ava, the key-stone of the Talapoinic fabric, is 
the superlatively great master residing in the capital or its suburbs* 
His jurisdiction extends over all the fraternity within the realm of his 
Burmese Majesty. His position near the seat of Government, and his 
capacity of king's master, or teacher, must have at all tinies conferred 
upon him a very great degree of influence over all his subordinates* 
He is honored with the eminent title of Tha-thana pain, meaning 
that he has power and control over all that appertains to Eeligion. It 
does not appear that peculiarly shining qualifications or high attain- 
ments are required in him who is honored with such a dignity. The 
mere accidental circumstance of having been the king's instructor 
when he was as yet a youth, is a sufficient, nay, the only necessary 
recommendation for the promotion to such a high position. Hence it 
generally happens that each king, at his accession to the throne, con- 
fers the highest dignity of the order, to his favorite Phongyie. In that 
case, the actual incumbent has to leave the place to his more influen- 
tial brother, and becomes an ordinary member of the fraternity, unless 
he prefers leaving the society altogether, and re-entering into the lay 
condition. G-reat indeed is the respect paid by the king to the head 
Phongyie. When on certain days of worship, he is invited to go to 
the palace, and deliver some instructions to his majesty, the proud 
monarch quits the somewhat elevated place he occupies, and takes one 
almost on a level with that of the courtiers, whilst the venerable per- 
sonage goes to sit on the very same carpet just vacated b}^ the king. 
When he happens to go out to visit some monasteries, or places of 
worship, he is generally carried on a gilt litter, in great state, attend- 
ed by a large number of his brethren, and a considerable retinue of 
laymen. During the passage, marks of the greatest respect are given 
by the people. The monastery he lives in, is on a scale of splendor 
truly surprising. Its form and appearance are similar to that of other 
religious houses, but iii variety and richness of decorations it surpasses 
them all. It is entirely gilt both out and inside ; not only the 
posts are covered with gold leaves, but often they are inlaid with ru- 
bies which I suppose are of the commonest description and of little 
value. 

To confer an additional sacredness to his person and position, the 
Tha-thana-pain lives by himself, with but one or two Phongyies, 
whom we may consider as his secretaries or major-domos, who remain 
in an apartment, near to the entrance, to receive visitors and usher 
them into the presence of the great personage. Besides, there are lay 
guardians who take a good care that not the leas! noise should ever 
disturb the silence of the place. 

When the writer visited, for the first time, that dignitary, he was 
much amused on the approach to the place, to meet with those mute 



502 



NOTICE ON THE BUDHIST MONKS. 



guardians, who by all sorts of signs and gestures were endeavoring to 
make him understand that he must walk slowly aud noiselessly, and be- 
ware to speak aloud. When admitted to the presence of the Tsaya- 
dau, he was not a little surprised to find a man exceedingly self-con- 
ceited, who thought that to him alone belonged the right of speaking ; 
his language was that of a master to whom no one was expected to 
presume to offer the least contradiction. He appeared quite offended ^ 
when his visitor was compelled to dissent from him on certain points 
brought forward during the conversation. He was then about fifty 
years old; He was, for a Burman, of a tall stature, with regular and 
handsome features. The face was a little emaciated, as becomes a 
monk. His spiritual pride cast a darkish and unpleasant appearance 
on his person. He spoke quickly and sententiously ; appearing all the 
wjiile scarcely noticing his interlocutor. Admiration of self and vani- 
ty pierced through the thin veil, which his affected humility spread 
over his countenance. The writer left him with an impression very 
different from that a worthy English Envoy, in the end of the last 
century, entertained of a similar personage, whose mild, benign, and 
pious exterior captivated him to such an extent as to elicit from him 
a request to be remembered in his prayers. 

In our days, the power of the Tha-thana-paing is merely nominal ; 
the effects of his jurisdiction are scarcely felt beyond his own neigh- 
borhood. Such, however, was not the case in former times. Spirit- 
ual commissioners were sent yearly by him, to examine into, and re- 
port on, the state of the communities throughout the provinces. They 
had to inquire particularly whether the rules were regularly observed 
or not, whether the professed members were really well qualified for 
their holy calling or not. They were empowered to repress abuses, 
and whenever some unworthy brother, or black sheep, was found within 
the enclosure of a monastery, he was forthwith degraded, stripped of 
the yellow garb, and compelled to resume a secular course of life. 
Unfortunately for the welfare of the Order, those salutary visits no 
more take place ; the wholesome check is done away with. Left with- 
out a superior control, the Order has fallen into a low degree of abject- 
ness and degradation. The situation of Talapoins is often looked 
upon now as one fit for lazy, ignorant, and idle people, who, being anx- 
ious to live well and do nothing, put on the sacred dress for a certain 
time, until, tired of the duties and obligations of their new profession, 
they retire and betake themselves anew to a secular life. This prac- 
tice as far as my observation goes, is pretty general, if not almost uni- 
versal. There are, however, a few exceptions. Though laboring un- 
der many serious disadvantages, the society continues to subsist with 
all its exterior characteristics ; the various steps of its hierarchy are as 
well marked and defined now as they were before, under more favor- 
able circumstances. Its framework remains entire ; but the materials 
composing it are somewhat imperfect and unsound. 
v There is in that religious body a latent principle of vitality, that 



NOTICE ON THE BUDHIST MONKS. 



503 



keeps it up and communicates to its place an amount of strength and 
energy that have hitherto maintained it in the midst of wars, revolu- 
tions and political convulsions of all descriptions. Whether supported 
or not by the ruling power, it has remained always firm and unchang- 
ed. It is impossible to account satisfactorily for such a phenomenon, 
unless we find a clear and evident cause of such an extraordinary 
vitality ; a cause independent of ordinary occurrences, time, and cir- 
cumstances ; a cause deeply rooted in the very soul of the populations, 
that exhibit before the observer this great and striking religious feature. 
That cause appears to be the strong religious sentiment, the firm faith 
that pervades the masses of Budhists. The laity admire and venerate 
the Religious, and voluntarily and cheerfulty contribute to their main- 
tenance and welfare. From its ranks, the religious Body is constantly 
recruited. There is scarcely a man that has not been a member of the 
fraternity for a certain period of time. 

Surety such a general and continued impulse could not last long, 
unless it were maintained by a powerful religious conviction. The 
members of the Order preserve, at least exteriorly, the decorum 6f 
their profession. The rules and regulations are tolerably well observed ; 
the grades of hierarchy are maintained with a scrupulous exactitude. 
The life of the Religious is one of restraint and perpetual control. He 
is denied all sorts of pleasures and divertiments. How could such 
system of self-denial be ever maintained, were it not for the belief that 
the Rahans have in the merits that they amass, by following a course 
of life which after all, is repugnant to nature ? It cannot be denied 
that human motives often influence both the laity and the Religious ; 
but divested of faith and of the sentiments inspired by even a false be- 
lief, their action could not produce, in a lasting and persevering 
manner, the extraordinary and striking fact we witness in Budhistic 
countries. 

ARTICLE IV. 

ORDINATION, OR CEREMONIES OBSERVED AT THE ADMISSION INTO THE 

SOCIETY. 

We will now explain rather minutely, and describe as accurately as 
possible, the various ceremonies performed on the occasion of the pro- 
motion of a Shyin to the j'&ik of Patzin, or professed member. It 
must be borne in mind that crns s>rdeal through which he has to pass, 
or ordination as we may aptly perhaps term it which he has to receive, 
does not confer any peculiar character, or give any special spiritual 
power to the admitted Candidate • but it merely initiates him to a more 
perfect course of life, and makes him the member of a society composed 
5f men aiming at a higher degree of sanctity or perfection. The incum- 
bent must be provided, for the ceremony, with a drees such as is usecl 



504 



NOTICE ON THE BUDHIST MONKS. 



in the community ; he ought to be found exempt from certain moral 
and physical defects that would render him unworthy of being admitted 
a member of the Order ; he ought to pledge himself to a rigorous ob- 
servance of certain regulations which form the constitutions of the 
society. 

The place where the ceremony is to be performed is a hall, measur- 
ing at least twelve cubits in length, not including the space occupied 
by the Eahans whose presence is required on the occasion. The assem- 
bly of Phongyies, or Eahans, must include 10 or 12 members at least, 
if the ceremony be performed in towns, and 4 or 6, if it be in the coun- 
try. He who presides over the ceremony, is called Upitze, meaning 
master or guide ; he has an assistant, named Cambawa Tsaia, whose 
office it is to read the sacred Cambawa, or book of ordination ; to pre- 
sent the Candidate to the Upitze and his assembled brethren, to put to 
him the requisite questions as prescribed by the ritual, and to give him 
instructions on certain points, the ignorance of which would prove 
highly prejudicial to, and greatly offensive in, a professed member of 
the Order. All the regulations prescribed and the ceremonies observed 
on the occasion, are contained in a book written in Pali, the sacred 
language. This book may be aptly termed the Ritual of the Budhists. 
It is held in great respect, and some copies written on sheets of ivory, 
with guilt edges, are truly beautiful and bespeak the high value Bud- 
hists set on the work. The copyists have retained the use of the old 
square Pali letters, instead of employing the circular Burmese charac- 
ters. All the ordinances and prescriptions in this book are supposed 
to have been promulgated and sanctioned by no less an authority than 
G-audama himself, the last Budha and the acknowledged originator and 
founder of the Talapoinic Order. Hence the high respect and profound 
veneration all Budhists bear to its contents. The Candidate, pre- 
viously to the beginning of the ceremony, must be provided, as afore- 
said, with his Patta, or mendicant's pot, and a Tsiwaran, the clerical 
dress, or Monkish habit. The Patta is an open mouthed pot of a 
truncated spheroidal form, wherein each member of the brotherhood 
must receive the alms which, every morning, he goes to collect in the 
streets. 

The Tsiwaran or yellow* garment, the only dress becoming a Ra- 
nan, is composed first, of a piece of cloth bound to the loins with a 
leathern girdle and falling down to the feet ; second, of a cloak of 
a rectangular form, covering the shoulders and breast and reaching 
somewhat below the knee : and third, of another piece of cloth of the 
same shape, which is folded many times and thrown over the left, 
shoulder, the two ends hanging down before and behind. Another 
article, always required for completing a full dress of the Rah an, is the 

* Anions southern Budhists. preference is given to the yellow color, for 
the Monk's habit. The juice extracted from the Jack-tree wood, by the 
process of boiling, supplies the necessary ingredient for dyeing. 



NOTICE ON THE BUDHIST MONKS. 



505 



Awana, a sort of fan made of palm leaves, set in light oval shaped 
wooden frame with a serpentine handle, somewhat resembling in ap- 
pearance the letter S, 

The Burmese translator of the Pali text has inteipolated his work 
with many remarks tending to elucidate the text and to shew the vari- 
ous motives and reasons that have induced G-audama to decree and 
publish as obligatory the regulations laid down in the sacred Cambawa, 
It must be borne in mind too, that the omission of some essential parts 
of the ceremonies, annuls de facto the ordination, whilst the non-com- 
pliance with others of minor importance, though not invalidating the 
act of admission into the sacred family, entails sin upon all mem- 
bers of the brotherhood, assembled ex-officio for the ceremony. The rea- 
der must be prepared to observe many points of close resemblance be- 
tween the ceremonies observed at the reception of a monk, or the ordi- 
nation of a Priest, and those performed in these parts, on the solemn 
occasion of admitting a Candidate to the dignity of Patzin. 

The preparations for the solemnity being completed and the assem- 
bled fathers having occupied their respective seats under the presidence 
of the Upitze, the Candidate is introduced into their presence attended 
by the Assistant or reader of the Cambawa, and carrying his Patta and 
yellow garments. He is enjoined to repeat distinctly thrice the follow- 
ing sentence to the Upitze, kneeling down, the body bent forward, 
with his joined hands raised to the forehead : " Venerable President, I 
acknowledge you to be my Upitze." These words having been three 
times repeated, the Assistant addressing himself to the Candidate says : 
" Dost thou acknowledge this to be thy Patta, and these, thy sacred 
vestments?" To which he audibly answers, yes." 

Thereupon, the translator remarks that on a certain day, a Rahan 
that had been ordained without being supplied with either Patta or 
Tsiwaran, went out quite naked, and received into the palms of his 
joined hands the food offered to him. So extraordinary, one would 
have said so unedifying a proceeding, having been mentioned to (xau- 
dama, he ordered that thenceforward no Rahan should ever be ordained, 
unless he had been previously interrogated regarding the Patta and 
the vestments. Any disobedience to this injunction would entail sin 
on the assembled fathers. 

The Assistant having desired the Candidate to withdraw from the 
assembly to a distance of twelve cubits, and the latter having complied 
with his request, he turns towards the assembled fathers and addresses 
them as follows :— Venerable Upitze and you brethern herein congre- 
gated, listen to my words ! the Candidate who now stands in a humble 
posture before you, solicits from the Upitze the favor of being honored 
with the dignity of Patzin. If it appears to you that everything is 
properly arranged and disposed for this purpose, I will duly admonish, 
him. Candidate, be attentive unto my words, and beware lest, on 
this solemn occasion, thou utterest an untruth or concealest aught from 
our knowledge. Learn that there are certain incapacities and defects 



506 



NOTICE OS THE BUBHIST MONKS. 



which render a person unfit for admittance into our order. Moreover, 
when before this assembly thou shalt be interrogated respecting such 
defects, thou art to answer truly, and declare what incapacities thou 
mayest labor under. Now this is not the time to remain silent and 
decline thy head ; every member of the assembly has a right to inter- 
rogate thee, at his pleasure, and it is thy bounclen duty to return an 
answer to all his interrogations. 

Candidate, art thou affected with any of the following complaints, 
the leprosy or any such odious maladies ? Hast thou the scrofula or 
other similar complaints ? Bost thou suffer from asthma or coughs ? 
Art thou aiSicted with those complaints that arise from a corrupted 
blood ? Art thou affected by madness or the other ills caused by 
giants, witches, or evil spirits of the forests and mountains ? To each 
separate interrogation he answers : " From such complaints and bodily 
disorders, I am free." "Art thou a man?" "I am," " Art thou a true 
and legitimate son ?" "Iam." " Art thou involved in debts ?" "Iam 
not." The boundenman and underling of some great man?" "No, I 
am not." " Have thy parents given consent to thy ordination ?" " They 
have given it." " Hast thou reached the age of twenty years ?" "I 
have attained it." * " Are thy vestments and sacred Patta prepared ?" 
" They are." " Candidate, what is thy name?" " My name is Wago," 
meaning, metaphorically, a vile and Unworthy being. " What is the 
name of thy Master?" " His name is Upitze. 

The Assistant, having finished the examination, turns his face to- 
wards the assembled fathers, and thus proceeds : " Venerable Upitze, 
and ye assembled brethren, be pleased to listen to my words. I have 
duly admonished this Candidate, who seeks from you to be admitted 
into our order. Does the present moment appear to you a meet and 
proper time that he should come forward ? If so, I shall order him to 
come nearer." Then turning to the Candidate, he bids him to come 
close to the assembly and to ask their consent to his ordination. The 
order is instantly complied with by the Candidate who, having left be- 
hind him the distance of 12 cubits that separated him from the fathers, 
squats on his heels, the body bending forward and the hands raised to 
his forehead, and says : "I beg, fathers of this assembly to be ad- 
mitted to the profession of Eahan. Have pity on me, take me from 
the state of layman, which is one of sin and imperfection, and advance 

* The writer does not think it worth repeating the reasons that induced 
Gaudama to lay down those several regulations. They owe their origin to 
the fact that some individuals contrived to be ordaine i, though laboring under 
physical defects, and, thereby, became a sort of standing disgrace to the socie- 
ty. It was at the request of his father that Budha forbade the receiving to 
the ordination of sons who had not the consent of the parents, and fr^ed t wen- 
ty j'ears, a9 the age requisite in him who would offer himself for the promotion 
to the order of Patzin. No slave, no debtor,, could be ordained, because man 
in such a condition, does not belong to himself and cannot dispose of his 
person, which to a certain extent, is the property of hia master and Creditor. 



NOTICE ON THE BUDHlST MONKS. 



507 



me to that of Rah an, a state of virtue and perfection." These words 
must be repeated three times. 

The Assistant then resumes his discourse as follows : ye fathers 
here assembled, hear my words ! This Candidate, humbly prostrated 
before you, begs of the Upitze to be admitted into our holy profession ; 
it seems that he is free from all defects, corporeal infirmities, as well as 
from mental incapacities, that would otherwise debar him from entering 
oar holy state ; he is likewise provided with the Patta and sacred Vest- 
ments ; moreover, he has asked, in the name of the Upitze, permission 
of the assembly to be admitted among the Rahans. Now let the as- 
sembly complete his ordination. To whomsoever this seems good, let 
him keep silence ; whosoever thinks otherwise, let him declare that 
this Candidate is unworthy of being admitted." And these words he 
repeats three times. Afterwards he proceeds : " Since, then, none of 
the fathers object, but all are silent, it is a sign that the assembly has 
consented ; so, therefore, be it done. Let therefore this Candidate pass 
out of the state of sin and imperfection, into the perfect state of Rahan, 
and thus, by the consent of the Upitze and cf ail the fathers, let him 
be ordained." 

And he further says : " the fathers must note down under what 
shade, on what day, at what hour, and in what season, the ordination 
has been performed." 

This being done, the reader of the sacred Cambawa adds : " Let 
the Candidate attend to the following duties which it is incumbent on 
him to perform, and to the faults hereafter enumerated which he must 
carefully avoid. 

" 1 . It is the duty of each member of our brotherhood to beg for his food 
with labor, and with the exertion of the muscles of his feet ; and through 
the whole course of his life he must gain his subsistence by the labor of 
his feet. He is allowed to make use of all the things that are offered 
to him in particular, or to the society in general, that are usually pre- 
sented in banquets, that are sent by letter, and that are given at the 
new and full moon, and on festivals. Candidate, all these things 
you may use for your food." To this he replies, " Sir, I understand 
what you tell me." 

The Assistant resumes his instructions : " 2nd. It is a part of the 
duty of a member of our society to wear, through humility, yellow 
clothes, made of rags thrown about in the streets, or among the tombs. 
If, however, by his talents and virtue, one procures for himself many be- 
nefactors, he may receive from them, for his habit, the following articles, 
cotton and silk, or cloth of red* and yellow wool." The elect answers, 
"as I am instructed so I will do. 

* It is probable that the allusion to the red color, has a Thibetan origin. 
The t iudhiat monks of that country have adopted the red for their dress, 
i-u preference to the yellow, which is the canonical color of the habit of all 
the monks among the southern Budhista 



503 



NOTICE ON THE EUDHIST MONKS. 



The instructor goes on : " 3dly. Every member of the society must 
dwell in houses built under the shade of lofty trees.* But ifj owing 
to your proficiency and zeal in the discharge of your duties, you secure 
to yourself powerful supporters, who are willing to build for you a bet- 
ter habitation, you may dwell in it. The dwellings may be made of 
bamboo, wood, and bricks, with roofs adorned with turrets or spires of 
pjTamidal or triangular form." The Elect answers: "I will duly at- 
tend to these instructions." 

" After the usual answer, the instructor proceeds : 4thly, It is in- 
cumbent upon an elect to use, as medicine, the urine of the cow, 
whereon lime and the juices of lemon or other sour fruits have been 
poured. He may also avail himself, as medicines, of articles thrown 
out of bazars and picked up in corners of streets. He may accept, for 
medicinal purposes, nutmegs and cloves. The following articles may 
also be used medicinally, — butter, cream, and honey." 

Now the Assistant instructs the new Eeligious on the four capital 
offences he must carefully avoid, under penalty of forfeiting the dignity 
he has just attained to, and solemnly warns him against committing 
one of them. Those sins are, fornication, theft, murder, and spiritual 

* In this part of the regulations, the Elect is reminded of the. primitive 
condition of the M embers of the Society. In imitation of then brethren of 
the Rrahniinical persuasion, and also for the purpose of living in seclusion, 
the Rahans, in the beginning, were satisfied with dwelling in huts, raised at 
the foot of some tall tree As soon, however, as Budhisni gained footing in 
various countries, we see that kings, nobles, and wealthy persons vied with 
each other in erecting splendid houses for the use < f the monks, Gaudam* 
himself was presented by King Fimpathara, at Kadzagio, with the splendid 
Weloowon monastery. In Thawattie the rich man Aiiatapein offered him 
the famous Dzetawon monastery ; and the rich lady Withaka of the same 
country, gave him, as a gift, the no less splendid mans. on, named Pouppa- 
yon 

Geneial A. Cunningham has discovered the ruins of Thawattie, fifty-eight 
mile* north of Fyzabad, on the Kapti, in a place called Sahet Mahet. situated 
between Akaona and Balrampur, five miles from the foimer and twelve from 
the latter. It was the capital of King Pathenadi, situated in north Kosala. 
In the Legend of Bud ha, we have seen how that monarch was dispossessed 
from his throne by one of his sons, and died, while on his way to the capital of 
Adzatatbat, his son-in-law. The ruins of t he renowned Dzetawon monas- 
tery have been indentitied, by the means of the information supplied by the 
writings of the Chinese pilgrims we have often mentioned. The monastery 
was distant 1200 paces from the southern gate of the city. The scarcely 
1 ss famous Pouppayon monastery was erected to the east of the Dzetawon. 
bounds of ruins in that very same direction leave no doubt that in their 
bosom are entombed the last remains of that celebrated place. It is yaid 
that Gaudama, being 55 years old, began to reside permanently in monaste- 
ries budt for him, and that he spent, out of the last twenty five seasons, 
nineteen in the Dzetawon. and six in the Pouppayon. According to Hwen 
Thsang, the place occupied by the Dzetawon monastery was a square, \ av- 
ing 1000 cubits on each face, or side. Besides the monastery, there were 
two temples and two tanks within the enclosure. 



NOTICE ON THE BUDHIST MONKS. 



509 



pride. The committing of one of these sins by Keligious after their 
ordination, in the days of G-audama, induced him to declare de fa^to 
excluded from the society those who had been guilty of such offences ; 
and he enjoined that the Assistant should immediately after the cere- 
mony, solemnly admonish the newly ordained Patzin carefully to shun 
such odious offences. 

The Assistant, without delay, proceeds as follows : " Elect, 
being now admitted into our society, it shall be no longer lawful lor 
you to indulge in carnal pleasures, whether with yourself or animals. 
He who is guilty of such sin, can no longer be numbered among the 
perfect. Sooner shall the severed head be joined again to the neck 
and life be restored to the breathless body, than a Patzin, who has 
committed fornication, recover his lost sanctity. .Beware, therefore, 
lest you pollute yourself with such a crime. 

" Again, it is unlawful and forbidden to an Elect to take things that 
belong to another, or even to covet them, although their value should 
not exeeed about 6 annas ( J of a tical. ) Whoever sins, even to that 
small amount, is hereby deprived of his sacred character, and can no 
more be restored to his pristine state, than the branch, cut from the 
tree, can retain its luxuriant foliage and shoot forth buds. Beware of 
theft during the whole of your mortal journey. 

" Again, an Elect can never knowingly deprive any living being of 
life, or wish the death of any one, how troublesome soever he may 
prove. Sooner shall the cleft rock re-unite so as to make a whole, than 
he, who kills an}' being, be re-admitted into our society. Cautiously 
avoid so heinous a crime. 

" Again, no member of our brotherhood can ever arrogate to himself 
extraordinary gifts or supernatural perfections, or, through vain glory, 
give himself out as a holy man, such, for instance, as to withdraw into 
solitary places, and, on pretence of enjoying ecstacies like the Ariahs, 
afterwards presume to teach others the way to uncommon spiritual 
attainments. Sooner the lofty palm tree that has been cut down, be- 
come green again, than an Elect guilty of such pride, be restored to 
his holy station. Take care for yourself, that you do not give way to 
such an excess. The Elect replies, as before : As I am instructed, so 
I will perform." Here ends the eeremon}'. The Elect joins the body of 
Eahans and withdraws in their company to his own Kiaong. 

It has already been mentioned that this ceremony or ordination does 
not impart any spiritual character inherent in the person of the Elect ; 
but it is a mere formality he has to go through, to enter into the family 
of the perfect. The admitted member is not linked indissolubly to his 
new state ; he is at liberty to leave it when it pleases him, and re-enter 
into secular life. He may moreover, if inclined, apply for re-admis- 
sion into the Order, but he must go through the same ceremonies that 
were observed on his first ordination. It is not very common to meet 
among the Burmese Eahans, men who from their youth have perse- 
vered to an old age in their vocation. Those form the rare excep- 



510 



NOTICE ON THE BUDHIST MONKS. 



tions. They are very much respected, and held in high consideration 
during their life-time^ and the greatest honors are lavished upon their 
mortal remains after their demise. They are often designated by the 
honorable denomination of "pure from their infancy 4 " 

AETICLE V. 

RULES OF T H" E ORDER. 

TrtE obligations inherent in the dignity of Patzin, and the multifarious 
duties prescribed to the Budhist monks, are contained in a book called 
Patimauk, which is, properly speaking, the manual of the Order, and 
the Vade Mecum of every Talapoin, who is obliged to study it with 
great care and attention. It is even ordered, that, on festival days, a 
certain number of Recluses shall meet in a particular place called 
Them, to listen to the reading of that book, or at least^ a part of itj 
that every brother should have always present to his mind the 
rules and regulations of his profession, and be prompted to a strict ob- 
servance of all the points they enforce. This injunction is a very prop- 
er one, since it is a fact confirmed by the experience of ages, that re- 
laxation and dissipation find their way in all communities at the very 
moment the rules are partially lost, sight of. So attentive to this duty 
are some Phongyies that they can repeat by heart all the Contents of 
the Patimauk. We have read the book with a good deal of attention. 
Many wise and well-digested rules are to be met with here and there, 
but they are merged in a heap of minute, not to say ridiculous and 
childish, details, not worth repeating. In order, however, to give a 
correct and distinct outline of the mode of life, manners, habits, and 
occupations of the Talapoins, we will extract from it all that has ap- 
peared to be interesting and calculated to attain the above purpose, 
leaving aside the incongruous mass of useless rubbish. 

Every member of the order, on his entering the profession, must re- 
nounce his own will and bend his neck under the yoke of the rule. 
So anxious indeed has been the framer of its statutes to leave no room 
or field open to the independent exertions of the mind, that every ac- 
tion of the day, the manner of performing it, the time it ought to last, 
the circumstances that must attend it, have all been minutely regulat- 
ed. From the moment a Rahan rises in the morning, to the moment 
he is to go to enjoy his natural rest in the evening, his only duty is to 
obey and follow the ever-subsisting will and commands of the founder 
of the society. He advances in perfection proportionately to his fer- 
vent compliance with the injunctions and to his conscientiously avoid- 
ing all that has been forbidden by the sagacious legislator. The tres- 
passing of one article of the rule constitutes a sin. The various sins a 
Rahan is liable to commit, are comprised under seven principal heads. 
1st, the Paradzekas; 2d, the Thinga-de-ceits ; 3d, thePatzei ; 4th, 
the Toolladzi; 5th, the Duka ; 6th, the Dupaci ; and 7th, the Pati- 



NOTICE ON THE BUDHIST MONKS. 



511 



de-kani. These seven kinds of sins are subdivided and multiplied to 
the number of 227, which constitute the total amcunt of sins either 
of commission or omission that a Phongyie may commit during the 
time that he remains a member of the holy society. The Paradzikas 
are four in number: fornication, theft, killing, and vain-glory in at- 
tributing to one's self high attainments in perfection. A Recluse, on 
the day of his admission, is, as before related, warned never to commit 
those four sins, under the penalty of being excluded from the society. 
They are irremissible in their nature. The meaning of this is, He 
who has had the misfortune of yielding to temptation, and committing 
one of those four offences, is no longer to be considered as a member of 
the Thanga, or of the Assembly of the Perfect. He is de facta exclud- 
ed from the society. He may exteriorly continue to be a member of 
the Thanga, but inwardly he really no longer belongs to it. All other 
offences are subjected to the law of confession, and can be expiated by 
virtue of the penances imposed'upon the delinquent, after he has made 
a public avowal of his sins. 

The reader will no doubt be startled by the unexpected information 
that the practice of confession has been established among the Tala- 
poins, and is, up to this day, observed, though very imperfectly, by 
every fervent Religious. - Some zealous Patzins will resort to the prac- 
tice once and, sometimes, twice a day. Here is what is prescrilel on 
this subject, in the Wini, or book of scriptures, containing all that re- 
lates to the Phongyies, the Patimauk being but a compendium of it : 
When a Rahan has been guilty of a violation of his rule, he ought im- 
mediately to go to his superior, and kneeling before him, confess his 
sin to him. Sometimes he will do this in the Thein, the place where 
the brothers assemble occasionally to speak on religious subjects or 
listen to the reading of the Patimauk in the presence of the assembly, 
He must confess all his sins, such as they are, without attempting to 
conceal those of a more revolting nature, or lessening aggravating cir- 
cumstances. A penance is then imposed, consisting of certain pious 
formulas to be repeated a certain number of times during the night. 
A promise must be made by the penitent to refrain in future from 
such trepasses. This extraordinary practice is observed now, one 
would say, pro forma. The penitent approaches his superior, kneels 
down before him, and having his hands raised to his forehead, says • 
" Venerable superior, I do accuse here all the sins that I may be guilty 
of, and beg pardon for the same." He enters upon no detailed enu- 
meration of his trespasses, nor does he specify any thing respecting 
their nature and the circumstances attending them. The superior re- 
mains satisfied with telling him, " W ell, take care lest you break the 
regulations of your profession, and thenceforward endeavor to observe 
them with fidelity." He dismisses him without inflicting any penance on 
him, Thus an institution, so well calculated to put a restraint and a 
check upon human passions, so well fitted to prevent man from occa- 
sionally breaking commands given to him, or at least from slumbering 



512 



NOTICE ON THE BUDHIST MONKS. 



into the dangerous habit of doing it, is now, by the want of fervor and 
energy in the hands of that body, reduced to be no more than an use- 
less and ridiculous ceremony, a mere shadow of what is actually pre- 
scribed by the Wini. 

The punishments inflicted for the repeated transgressions of one or 
several points of the rule are, generally speaking, of a light nature, 
and seldom or never corporeal as flagellations, &c, &c. The superior 
sometimes orders a delinquent to walk through the court yard, dur- 
ing the heat of the day, for a certain time, to carry to a distance a cer- 
tain number of baskets full of sand, or a jug of water. Meekness be- 
ing a virtue most becoming a Eecluse, forbids the resort to penances of 
a more severe nature. 

Humility, poverty, self-denial, and chastity are to him who has re- 
ceived the order of Patzin cardinal and most essential virtues, which 
he ought to practice on all occasions. He must, in all his exterior de- 
portment, give unequivocal marks of his being always influenced by 
the spirit they inspire. The framer of the rules and regulations of the 
Order seems to have had no other object in view but that of leading 
his brethren by various ways and means to the practice of these vir- 
tues, and inculcating on their minds the necessity of attending to the 
observances prescribed for this purpose. It is from this point we must 
view the statutes of the fraternity, in order to understand them well 
and rightly, and appreciate them according to their worth and merit. 
We would indeed form a very erroneous opinion of institutions of past 
ages if we were to examine them, to praise or blame them, without 
a due regard being paid to the spirit that guided the legislator, and to 
the object he, aimed at when he laid them down. Our own ideas, cus- 
toms, manners, and education will often dispose us to disapprove at 
first, of institutions made in former ages, amongst nations differing 
from us in all respects, under the pretext that they are not such as 
we would have them to be now, making, unawares, our own prejudices 
the standard whereby to measure the merit or demerit of all that has 
been established previously to our own times. The institutions of the 
middle ages, a celebrated modern historian has said, are intelligible to 
him that has entered into the spirit of those days, and who thinks, 
feels, and believes as did the people of those by-gone centuries. This 
observation holds good, to a certain extent, and, mutatis rnutandis, in 
respect to Budhistic institutions. The whole religious system must be 
understood, the object the founder of the order had in view, ought to 
be distinctly remarked and always borne in mind, ere we presume to 
pronounce upon the fitness or unfitness of the means he has empWed 
for obtaining it. 

For humility's sake every Talapoin is bound to shave every part of 
his body. In complying with this regulation he must consider that 
the hairs that are shaved off are useless things, serving merely for the 
purposes of vanity, and he ought to be as unconcerned about them as 
a great mountain which has been cleared of the trees on its summit. 



NOTICE ON THE BUDHIST MONKS, 



513 



Influenced by the same spirit, the Beligious must always walk bare- 
footed, except in case of his laboring under some infirmity, or for some 
other good reason ; he is then allowed to use a certain kind of plain 
and un-omamented slippers; the shape, color, and dimensions of which 
are carefully prescribed by the rule. When the Kalians travel from 
one place to another, they are allowed to carry with them the broad 
fan made of palm-leaves, and a common paper umbrella to protect their 
bare head from the inclemency of the weather, or screen it from the 
heat of the sum Their dress, consisting as above mentioned of three 
parts, is as plain as possible. According to the Patimauk, each separate 
part must be made of rags picked up here and there, and sowed togeth- 
er by themselves. This regulation, though disregarded by many, is 
to a certain extent observed by the greater number, but in a manner 
rather contrary to the spirit, if not to the letter, of the rule. 'On their 
receiving, from benefactors, a piece of silk or cotton, they cut it in seve- 
ral small square parts, which they afterwards contrive to have stitched 
in the best way they can, so as to make their vestments according to 
the prescription of the statutes. The vestment ought to be of one 
color, yellow in those countries in which Mahometanism does not 
prevail. The yellow color is a mark of mourning, as the black is 
amongst most of the nations of Europe, 

Seven articles are considered as essential to every member of the 
holy family, viz : the kowot, thin-bain, dugout (the three pieces con- 
stituting his vestment,) a girdle, a patta, a small hatchet, a needle, 
and a small apparatus for straining the water he drinks. The whole 
number of articles he is permitted to use and possess, amount to sixty. 
They are all plain, common, almost valueless, offering no incentive to 
cupidity, and leaving him, who is only possessed of them, in the hum- 
ble state of strict poverty. 

The possession of temporal goods is strictly forbidden to the Eahans, 
as calculated to hinder them from meditating upon the law, and attend- 
ing to the various duties of the profession. Nothing, indeed, opposes 
a stronger barrier to the attainment of the perfect abnegation of self 
and a thorough contempt for material things, than the possession of 
worldly property. Hence a true Eahan has no object which he can, 
properly speaking, call his own. The Kiaong wherein he lives has 
been built by benefactors, and is supplied by them with all that is ne- 
cessary or useful to him. Food and raiment are procured for him, 
without his having to feel concerned about them. The pious liberali- 
ty of his supporters assiduously provides for his wants. But it is ex- 
pected that he shall never concern himself with worldly business or 
transactions of what nature soever they may be. He can neither labor, 
plant, traffic, nor do anything with the intent of deriving profit there- 
from. Agreeably to the maxim u sufficient is to the day the evil there- 
of, " the Eahan cannot make any stores for the time to come. He 
must trust in the never-failing generosity, and ever-watchful attention 
of his supporters for his dailv wants. Now. let it be said to the 
66 



514 



NOTICE ON THE BUDHIST MONKS, 



praise of the Budhists, that he is seldom disappointed in the reliance 
he places on them. 

That he may be more effectually debarred from a too easy and fre- 
quent use of the things of first necessity, a Talapoin is hound to go 
through a tedious ceremony called Akat, or presentation, before he 
can licitly touch any thing. When he has occasion for food, drink, or 
anything else, he turns to his disciples and tells them to do what is 
lawful. Whereupon one of them or several, as circumstances may re- 
quire, rise from their place, and taking the thing or things he wants with 
both hands, they approach him respectfully and present to him the ar- 
ticles, saying, This is lawful. Then the Eahan takes the things into 
his own hands, and uses them or lays tlrem by as may suit his conven- 
ience. When a thing is presented, the disciple must be at a distance of 
some cuhits, otherwise the recluse is guilty of a sin, and if what he re? 
ceives is food, he commits as many sins as he eats mouthfuls. G-old 
and silver being the two greatest feeders .of covetousness, the rule for- 
bids the Phongyies to touch them, and, a fortiori, to have them. But 
on this point, however, human covetousness has broken through the 
strong barriers the framer of the statutes has wisely devised for effect 
tually protecting Recluses from its dangerous allurement, G-old and 
silver are not, indeed, touched by the pious devotees, hut the precious 
and dazzling metals are conventionally handed to the disciples, who 
put them into the hox of the superior, who, whilst howing obsequiously 
to the letter of the rule, disregards its spirit, Sometimes an innocent 
ruse is resorted to hy a greedy Religious for silencing the remorse of his 
conscience ; he covers his hands with a handkerchief and without 
scruple receives the sum that is offered to him. It would be unfair to 
pass a general and sweeping sentence of condemnation for covetousness 
upon all the members of the fraternity. There are some whose hands 
have not been polluted by the handling of money, and whose hearts 
have always been, we may say, strangers to the cravings of the auri 
sacra fames ; but it cannot be denied that many among them are insa- 
tiable in their lust for riches, and not unfrequently ask for them. 

No Eahan can ever ask for any thing : he is allowed to receive what 
is spontaneously offered to him. In this point, too, the spirit of the rule 
is frequently done away with. The Recluse will not ask an object he 
covets, (I beg his pardon for making use of such a term) in direct 
Y/ords ; but hy some indirect means or circuitous ways, he will give 
significantly to understand that the possession of such an object is 
much needed hy \\\m 1 and that the offering of it would be a source of 
great merits to the donor. In this manner he moves the heart of his 
visitor, and soon kindles in his breast a desire to present the thing, al- 
most as eager as his own is to receive it. 

Celibacy is strictly enjoined on every professed member of the socie- 
ty. On the day of his reception, he is solemnly warned hy the instructor 
never to do any thing contrary to that most essential virtue. The 
Founder of the Order and the framer of its statutes has entered, on this 



NOTICE ON THE BI DHIST MONKS. 



subject, into the most minute details and prescribed a multitude of reg- 
ulations tending to fortify the Kalians in the accomplishment of the 
solemn vow they have made, and to remove from them all occasions of 
sin, even the most distant. We must give him credit for an uncom- 
mon acquaintance with the weakness of human nature, as well as with 
the violence of the fiercest passion of the heart, since he has labored so 
much to strengthen and uphold the former, and bridle the latter by 
every means his anxious mind could devise. He was deeply read in 
the secrets of the human heart, and knew well that the surest tactics 
for carrying on successfully the warfare between the spirit and the flesh, 
consist in rather avoiding carefully the encounter of the enemy, and 
skilfully maneuvering at a distance from him, than in boldly encounter- 
ing him in the open field. Hence the repeated injunctions to shun all 
the occasions of sin. 

The Phongyies are forbidden to stay under the same roof, or to trav- 
el in the same carriage and boat, with women : they cannot receive 
any thing from their hands. To such a height are precautions carried 
that the Keligious are not permitted to touch the clothes of a Woman, 
or caress a female child, however young, or even handle a female 
animal.* 

When visited in their dwellings by women who resort thither for 
the purpose of making offerings, or listening to the recital of a few 
passages or the sacred books, they must remain at a great distance of 
them and be surrounded by some of their disciples. The Phongyies 
are to look upon the old ones, as mothers, and upon the young, as sis- 
ters. The Conversation must be as short as decency allows, and no 
useless or light expressions be ever uttered. On the festival days 
when crowds of people, men and women, go to the Kiaongs to hear the 
tara, or some parts of the law repeated, the Kahans, arrayed in front of 
the congregation, keep their fans before their faces all the while, lest 
their eyes should meet with dangerous and tempting objects. Much 
greater precautions are still required in their intercourse with the Ka- 
hanesses, a sort of female Kecluses, whose institute is greatly on its 
decline in almost all parts of Burmah. For better securing the observ- 
ance of continence, a Phongyie never walks out of his monastery, or 
enters a private dwelling, without being attended by a few disciples. 
Popular opinion is inflexible and inexorable on the point of celibacy, 
which is considered as essential to every one that has a pretension to 
be called a Kahan. The people can never be brought to look upon 
any person as a priest or minister of religion unless he live in that 
state. Any infringement of this most essential regulation on the part 

* In treating of the precept of never touching women, it is added in the 
Wini that this prohibition extends to one's own mother ; and even should it 
happen that she fall into a ditch, her son, if a Talapoin, must not pull her 
out. But in case no other aid is near at hand, he may offer her his habit, 
or a stick, to help her cut ; but at the same time he is to imagine that he is 
only pulling out a log of wood. 



516 



SOTICE OK THE BTJbHIST MONKS. 



of a Eahan, is visited with an immediate punishment. The people of 
the place assemble at the Kiaong of the offender, sometimes driving 
him out with stones. He is stripped of his clothes ; and often, public 
punishment, even that of death ? is inflicted upon him by order of gov- 
ernment. The poor wretch is looked upon as an outcast, and the wo- 
man whom he has seduced, shares in his shame, confusion, arid dis- 
grace. Such an extraordinary opinion, so deeply rooted in the mind 
of a people rather noted for the licentiousness of their manners, cer- 
tainly deserves the attention of every diligent observer of human na- 
ture. Whence has originated among corrupted and half-civilized men, 
such a high respect and profound esteem for so exalted a virtue ? 
Why is its rigorous practice deemed essential to those who professedly 
tend to an uncommon degree of perfection ? Owing partly to the 
weight of public opinion, and partly to some other reasons, the law of 
celibacy, externally at least, is observed with a great scrupulosity, 
and a breach of it is a rare occurrence. As the rule, in this respect, 
binds the Phongyie only as long as he remain in the profession, he 
who feels his moral strength unable to cope successfully with the sting 
of passion, prefers leaving the fraternity and returning to a secular 
life, when he can safely put an end, by a lawful alliance, to the in- 
ternal strife, rather than exposing himself to a transgression which is 
to entail upon him consequences so disgraceful. 

The sagacious legislator of the Budhistic religious Order, pre-occupied 
with the idea of elevating the spiritual principle above the material 
one, and securing to reason a thorough control over bodily appetites, 
has prescribed temperance as a fundamental virtue, essential to every 
Eahan. In common with all their fellow religionists, the Eahans are 
commanded to abstain from the use of spirituous liquors and of intoxi- 
cating substances. Such a prohibition is the wisest step that G-auda- 
ma could have adopted to preserve his followers from the shameful vice 
of drunkenness. All uncivilized people make use of spirits for the 
sole purpose of creating in them the effects of intoxication. Were it 
not for such an excellent regulation, the members of the Thanga would 
soon become, by their excesses, the laughing stock of the laity. The 
time alloted for taking their meals extends from day-break to the mo- 
ment the sun has reached the middle of its course ; but as soon as the 
luminous globe has passed the meridian, the use of food is strictly in- 
terdicted. A stomach, more or less loaded with nutritive substances 
taken in the evening, weighs down the body, enervates the energies of 
the soul, clouds the intellect and renders a man rather unfit to devote 
himself to the high exercises of study, meditation, and contemplation, 
which ought to be the principal occupations of a fervent Eahan. He 
is allowed to make two meals in the forenoon ; but it is expected that 
he will eat no more than is required to support nature. He must al- 
ways take his meals in company with the members of his community. 
To stifle the craving of gluttony and eradicate immoderate desires, he 
ought to repeat frequently within himself the following sentence ; " I 



NOTICE ON THE BUDHIST MOJSKS. 



51? 



eat this rice, not to please my appetite, but to satisfy the wants of na- 
ture; " just as he says when he puts on the habit, "I dress myself, 
not for the sake of vanity, but to cover my nakedness." Kice and 
vegetables are, according to the statutes, the staple food of the Phon 
gyies ; the use of fish and meat is tolerated, and now it has become a 
daily prevailing custom which has rendered the practice a lawful one. 
Strictly speaking, a Talapoin must remain satisfied with rice and vari- 
ous sorts of boiled vegetables which he has received in his Patta du- 
ring his morning perambulations through the streets of the place. 

As it happened among the Komans that the law repressing convivial 
sumptuOusness and luxury, proved an ineffectual barrier against glut- 
tony and other passions, so amidst the Kahaiis,- the strict regulations 
prescribing a poor and unsavory diet have been obliged to yield be- 
fore the tendencies to satisfy the ever-increasing demands of appetite. 
Most of the Phongyies give to dogs or to the boys who live in the mo- 
nastery, the vulgar food they have begged in the streets, and feed on ali- 
ments of better quality, supplied to them regularly by some persons in 
easy circumstances, who call themselves supporters of the Kiaong and 
of its inmates. The ordinary fare consists of rice and several small 
dishes for seasoning the rice, in which are some little pieces of flesh, 
dressed according to the culinary abilities of the cooks of the country, 
which are not certainly of the highest order. To this are added some 
of the fruits of the season, accompanied by sweetmeats, which female 
devotees are wont, every where, so carefully to prepare and so fondly 
to offer to those who are the objects of their pious admiration and re- 
spect. The aliments supplied to the humble Eecluses are of the best 
description for the country they live in. One would say, that they live 
on the fat of the land; The most delicate rice, and the finest fruits, 
invariably find their Way to the monasteries. But, withal, the Phongies 
are not to be charged with the sin of intemperance or gluttony. 

The quantity of food they may take, is also an object of regulation, 
as well as the very mode of taking and even of swallowing it. Each 
mouthful must be of a moderate size ; a second ought not to be carried 
to the mouth before the first has been completely disposed of by the 
masticatory process, and found its way down through the sesophagus 
passage. The contrary would be considered as gluttony, and an evi- 
dent sign that the eater has something else in view besides appeasing 
the mere wants of nature. It is rather an amusing sight to gaze at 
the solemn indifference of a Talapoin taking his meal. One would be 
tempted to believe that he is reluctantly submitting to the dire ne- 
cessity of ministering to the wants of a nature too low and material. 
The rule forbids Talapoins to eat human flesh, or that of the monkey, 
snake, elephant, tiger, lion, and dogi* As a mitigation of the severity 

* The Phongyies profess to have a tender compassion for the life of ani- 
mals, and would not, on any account allow themselves to be suspected of 
having contributed to the killing of an animal, for the sake of feeding on his 
flesh. The writer has often taken a pleasure in taunting them on this ac« 



518 



NOTICE OK THE BUDHIST MoHKS, 



of the disciplinary regulation prohibiting the Kecluses from taking any 
food from twelve o'clock in the day until the next morning, the use of 
certain beverages is permitted during that time, such as cocoa-nut water : 
the juice of the sugar-cane, and other refreshing draughts. 

The rule being silent regarding the consumption of the betel leaf 
and other ingredients constituting the delicious mouthful for mastica- 
tory purposes, the Talapoins avail themselves largely of the liberty left to 
them on this subject. The quantity of betel and other accompanying- 
substances, which they consume, is truly enormous. These articles 
hold a pre-eminent place amongst the objects that are presented to the 
inmates of monasteries. The dark red substance adhering to the 
teeth and occasionally accumulating at the corners of the mouth, 
the incessant motion of the lower jaw, the stream of reddish spittle is- 
suing frequently from the lips of the Talapoins, are unquestionable 
proofs of both their ardent fondness and copious consumption of that 
harmless narcotic. Except during the short moments alloted for tak- 
ing meals, a Kalian's mouth is always full of betel, and the masticating 
or chewing process is incessantly going on. 

A great modesty must distinguish a member of the family of the 
perfect, from a layman : that virtue must shine forth in his counte- 
nance, demeanor, gait, and conversation. Any sign on his face indicating 
the inward action of anger or any other passion, is found unbecoming 
in a person whose composedness and serenity of soul ought never 
to be disturbed by any inordinate affection. He never speaks precipi- 
tately or loudly, lest it might be inferred that passion rather than rea- 
son influences him. Worldly or amusing topics of conversation are 
strictly interdicted, either with his brethren or laymen. The rule re- 
quires him to walk through the streets with affected simplicity, avoid- 
ing hurry as well as slowness, keeping his eye fixed on the ground in 
front, looking not farther than 10 or 15 cubits. 

Curiosity tends to expand the soul on surrounding objects ; but a 
Eahan's principal aim being to attend diligently to himself, — to prefer 

count, when he happened to see them eating pieces of boiled meat, by show- 
ing to them that their practice was little in accordance with their theory. 
They always answered that " they had not killed the animal, the flesh of 
which they were eating ; but h^d merely received a piece of meat that had 
no life. As to the man who had deprived the animal of irs life, he had 
certainly sinned ami would suffer for his misdeed. But that was an affair 
for which the perpetrator of the deed was alone answerable, and which con- 
cerned him alone." To this answer, of a rather elastic nature, the writer 
jocosely replied, that " if there was no eater of meat there would be no killer 
of animals; and that, in his opinion, if sin there was, both had a share in 
it. " Whereupon, the yellow-dressed interlocutors invariably laughed, and 
feeling that they stood on insecure ground, they adroitly changed the sub- 
ject of conversation. There is no doubt that the Phongyies believe that 
it is sinful to kill animals, but at the same|time they confess that it is 
difficult, nay almost impossible, to live in this world without committing 
such a trespass. 



NOTICE ON THE BUDHTST MONKS. 



519 



the care of self before all other cares, and to concern himself very lit- 
tle about all that takes place without, —he assiduously labors to keep 
his soul free from vain inquiry, from eager desire of hearing news, and 
from an idle or unnecessary interference in things or matters strange 
to him. It seems that he has the wise saying always present to his 
mind, "Where art thou when thou art not present to thyself ? And 
when thou hast run over all things, what profit will it be to thee, if 
thou hast neglected thyself ? " During his perambulations he never 
salutes or notices the persons he meets on his way ; he is indifferent 
to the attentions and marks of the highest veneration paid to him by 
the people ; he never returns thanks for offerings made to him, nor 
does he repay, with a single regard, the kindness proffered to him. Ob- 
jects most calculated to awaken curiosity by their novelty and interest, 
ought to find him cold, inidifferent, and unconcerned. His self-collet 
tion accompanies him every where, and disposes his soul to an unin- 
terrupted meditation on some points of the law. It is a counsel of the 
Wini to observe particularly the four cleannesses, viz : great modesty 
in the streets and public places, the confession of all failings, the avoid- 
ing of all occasions of sins, and the keeping oneself free from the seven 
kinds of sin. Such a wise injunction can only be attended to and ob* 
served, by keeping a vigilant watch over senses which are the very 
gates leading into the sanctuary of the soul. We could enter into 
fuller and more particular details regarding the regulations of the Tala- 
poinic Order, but they would prove little interesting, and only corrobo- 
rate what has been previously stated, that every action of a brother, 
even the most common, such as the manner of sitting, rising up, 
sleeping, eating, &c, has become the object of the legislative attention 
of the Founder of the Order, Nothing seems to have escaped his clear 
foresight, and he has admirably succeeded in leaving no room for the 
exercise of individual liberty. The rule, is as a great moral being 
whose absolute commands must be always obeyed. Every individual 
is bound to lay aside his own self, and unconditionally follow the im- 
pulse of his guiding influence, 

ARTICLE VI. 

OCCUPATIONS OF THE BUDHIST MONKS. 

'The whole life of a Recluse being confined within a narrow compass, 
we will have very little to say regarding his daily occupations. As 
soon as a Talapoin has left, at an early hour, the sleeping horizontal 
position, he rinses his mouth, washes his face, and recites a few formu-' 
las of prayers which he lengthens or shortens according to his devotion. 
He attires himself in his professional costume, gets hold of his mendi- 
cant's pot and sallies forth in Gonipany with some brethren or disciples, 
in quest of his food,. He perambulates the streets in various directions, 



520 



NOTICE ON THE BUDHIST MONKS, 



and without any solicitation on his part, receives the rice, curry , 
vegetables, and fruits which pious donors have been preparing from two 
to three o'clock in the morning, watching at the door of their houses 
the arrival of the yellow-clad monks. Having received what is consid- 
ered sufficient for the day, he returns to the monastery and sets him- 
self to eat either what he has brought or something more delicate and 
better dressed, which his supporter, if he has any, has sent to him. 

On the principal festivals, or on extraordinary occurrences, abun- 
dant alms are brought to his domicile. Sometimes he is called by a 
pious donor to come and receive in the Pagodas, or in large temporary 
sheds erected for the purpose, reserved for the occasion. They consist 
chiefly of mattrasses, pillow, betel boxes, mats, tea-cups, and various 
articles he is allowed to make use of. On these occasions, he repays 
his benefactors by repeating to them the five great precepts, and some 
of the pridcipal tenets of the Budhistic creed, and the chief points of 
the law. He enumerates, at great length, the numerous merits reserved 
to alms-givers. On this point, it must be confessed that he is truly 
eloquent, and his language flowing and abundant : his expressions are 
ready at hand and most glowing, calculated to please the ears of his 
hearers and warm their souls to make fresh efforts in procuring him 
more copious alms. Occasionally he will recite long praises in honor 
of G-audama, the last Budha, for having, during his previous existence 
practiced eminent virtues, and thereby qualified himself for the high 
dignity of Phra. The sermon goes on, sometimes in Pali or sacred 
language, which neither he nor his nearers can understand. 

The Phongyies are sometimes requested to visit the sick, not so 
much for the purpose of ministering to the spiritual wants of the suf- 
ferer, as for affording him some relief by his presence. It is believed 
that the appearance of a holy personage may have some effect in 
freeing the deceased from his distemper, and frightening the evil spirits, 
that may be the mischievous agents in harming patients. The visitor 
repeats over them, some points of the law that are intended to act as 
antidotes against the agency of the wicked one. Phongyies are very 
particular on the point of etiquette. When one of them has to enter 
into upper-storied houses, the yellow- habited Eeligious, previous to 
his venturing into the lower story, will make it sure that there is no 
one, and particularly no woman, in the upper apartments, as it would 
be highly unbecoming.that any man, and, a fortiori, a woman, should 
have their feet above his head. To avoid such an indecorous contin- 
gency, in case the sick person lies in a room up stairs, the Phongyie 
has recourse to an expedient, few, I presume, would have thought of. 
By his direction, a ladder is brought, the lower part of which rests on 
the street, and the upper leans on one of the upper windows ; up goes 
the pious visitor, who by such a contrivance, reconciles the observance 
of etiquette with the compliance to his duty. The writer confesses 
that he was much amused the first time that he witnessed such a feat 
performed at Pinaiig, by a Siamese Phongyie. The little crowd at- 



NOTICE ON THE BTJDHIST MONKS, 



52! 



tracted by this novelty, exhibited a curious mixture of feelings. Some 
laughed ; many remained silent ; but their deportment was evidently 
indicative of the respect and admiration that inspired to them the 
scrupulously tender conscience of the Eeligious. 

We must allow that the Talapoins confer a truly invaluable benefit 
upon the people of these countries by keeping up schools, where the 
boys resort for the purpose of learning to read, write, and acquire the 
rudiments of arithmetic, In this respect they are eminently useful, 
and the institution, though, to a certain extent, burthensome to the 
people, on this respect, deserves well of the country. The many 
abuses that at present attend it, are almost fully atoned by the great 
service its members gratuitously render to their countrymen. There 
are no other schools but those under their management. The tyran- 
nical governments of Siam and Burrnah do not take any steps to pro- 
pagate instruction among their subjects, whom they look upon as 
slaves, fit only for bodily labour. The houses of Talapoins are so 
many little seats of elementary learning ; and as they are very nu- 
merous throughout the country, every facility is afforded to male chil- 
dren, to learn to read and write. The female children are excluded 
from partaking of this great boon, by the strictness of the monastic 
regulations. It is a great misfortune, much to be lamented ; as one half 
of the population is thus doomed to live in perpetual ignorance. Ow- 
ing to the gratuitous education given by the Budhist monks, there are 
very few men, throughout the breadth and length of Burmah, who are 
not able to read and write. It is true that, too often, the knowledge 
thus acquired is very superficial and incomplete. But as regards the 
other half of the population, it may be stated that scarcely a woman, 
among thousands, can be found capable of spelling one word. 

The Talapoins being much addicted to sloth and indolence, the 
schools are undoubtedly miserably managed. The boys are often left 
to themselves without regular control or discipline. When a boy en- 
ters in the monastery as student, his teacher places into his hands a 
piece of blackened board, whereupon are written the first letters of the 
alphabet. The poor lad has to repeat over and over the name of the 
letters, crying aloud with all the powers of his lungs. He is left dur- 
ing several weeks on the same subject, until his instructor is satisfied 
that he knows his letters. In the next step, the boy is directed to 
study the symbols of the vowels, which are to be joined with consonants 
so as to form syllables and words. When this is done, he is initiated 
to the art of uniting together, and articulating properly, the several 
consonants with the symbolic characters. He slowly shapes his course 
through the apparently much-complicated system of all the combina- 
tions of letters, so as to be able to spell correctly all the words of the 
language. Owing to the lack of order and method, on the part of the 
teachers, boys spend a long time, sometimes one or two years, in mas- 
tering those difficulties, which if properly explained, would much 
shorten the time usuallv devoted to such a study, 
67 



522 



NOTICE ON THE BUDHIST MONKS. 



The Burmese alphabet, and the various combinations of letters and 
symbols for making words, is based on a most perfect and scientific, 
methodical and simple process, borrowed from the Sanscrit. The 
method is plain and easy, as soon as it is understood. Any person 
that has received some education, and whose mind is somewhat de- 
veloped, will be able, with the occasional assistance of an intelligent 
master, to go all over the various combinations in less than two months. 
The results derived from the method adopted by the Burmans are so 
great and complete, that after having gone over the general alphabet 
with attention, the beginner is able to read all the Burmese words he 
may meet with. We do not mean, of course, to say that he will be 
able to pronounce correctly every word. This is another thing alto- 
gether. But it is no less evident that the system used by Burmese in 
the combinations of letters, leads to results infinitely more satisfactory 
than those obtained through the systems of elementary reading and 
spelling used in Europe. 

Unacquainted with the rules of G-rammar, the teachers are incapable 
of imparting any sound knowledge of the vernacular language to their 
numerous pupils. Hence, writing, as far as orthography goes, is ex- 
tremely imperfect ; the spelling of words, having no fixed standard, 
varies to an indefinite extent. As soon as the scholars have mastered 
the difficulties of the long and complicated alphabet, some portions of 
the sacred writings are put into their hands for reading. The result 
is that the Burmese in general acquire some knowledge, more or less 
extensive, of their religious creed. Though none among them can be 
found who understands, comprehensively, the Budhistic system, yet 
most of them are possessed of a certain amount of more or less limited 
information concerning Budha, and his law. In this respect, the} r 
are perhaps ahead of many nominal Christians in several countries of 
Europe, who dwell in large manufacturing towns and remote country 
districts, and belong to the lower classes, and who live without even a 
slight acquaintance with the essential tenets of the Christian creed. 

In addition to the eminently useful task of teaching youth, the Bud- 
histic Eecluse devotes occasionally some portion of his time to the 
useful labor of copying manuscripts on palm leaves, either for his per- 
sonal use, or to increase the small library of his monastery. The work 
is considered as a very excellent one, deserving of great merits, and 
much recommended by the rule of the society. It is a matter of regret 
that the native laziness of the Phongyies, as well as their total wani 
of order in acquiring knowledge, thwart, to a great extent, the practi- 
cal working of the wise provisions made by the framer of the rules. 
Were it not for such causes, copies of all the best and most interesting 
works on the religious system of Budhism would be greatly multiplied, 
and could be easily procured : whilst now they are exceedingly scarce 
and hardly to be had at all. The few copies to be had with much dif- 
ficulty, are to be paid for very high. All the books are made of palm* 
leaves. The leaves are about twenty inches in length, and from three 



NOTICE ON THE BUDHIST MONKS. 



523 



to four in breadth. On each face of the leaf, from seven to nine or ten 
lines are written. A copyist uses, for his pen, a style of iron. With 
the sharp point, he scratches the epidermis of the leaf to form the let- 
ters. In order to render the letters perfectly visible, he rubs over the 
page just written, with a piece of rag, some petroleum, which, penetrat- 
ing into the parts scratched by the style, causes the letters to become 
quite distinct and apparent. 

The Talapoins spend the best part of the day in sitting down in a 
cross-legged position, chewing betel and conversing with the many 
idlers that are always to be found in great numbers about their dwel- 
lings. When tired of the vertical position, they adopt the horizontal 
one, reclining the head on pillows and gently submitting to the sopo- 
rific influence of good Morpheus. They have always in their hands a 
string of beads on which they are used to repeat certain devotional for- 
mulas. The most common is the folloing : " Aneitsa, duka, anatta ; " 
meaning that every thing in this world is subjected to the law of change 
and mutability, to that of pain and suffering, and to that of entire and un- 
interrupted illusion. There is, indeed, an immense field opened to a 
reflecting mind by these three very significative expressions, for carry- 
ing on serious and prolonged meditation ; but none of the Talapoins, 
at least of those I have been acquainted with, are capable of under- 
standing comprehensively, their meaning. They often repeat the for- 
ty great subjects of meditation, and the rule enjoins them to be zeal- 
ously addicted to contemplation, which is pronounced to be the chief 
exercise of a true follower of Budha. But how can there ever be ex- 
pected from weak and ignorant persons the habitual practice of so high 
an exercise, requiring an intellectual vigor of the very first order ? 
They must repeat on their beads, at least a hundred and twenty 
times a day, the four following considerations on the four things more 
immediately necessary to men, food, raiment, habitation, and medicine : 
" I eat this rice, not to please my appetite, but, to satisfy the wants of 
nature. I put on this habit, not for the sake of vanity, but, to cover 
my nakedness. I live in this Kiaong, not for vain glory, but, to be 
protected from the inclemency of the weather. I drink this medicine 
merely to recover my health, that I may, with greater diligence, attend 
to the duties of my profession. " 

ARTICLE VIL 

RELIGIOUS INFLUENCE OF THE PHONGYIES RESPECT ANI? VENERATION 

RAID TO THEM BY THE LAITY. 

When we speak of the great influence possessed by the religious Order 
of Budhist Monks, we do not intend to speak of political influence. It 
does not appear that in Burmah they have ever aimed at any share in 
the management or direction of the affairs of the country. Since the 



524 



NOTICE OS THE BUDHISt MONKS* 



accession of the house of Alomphra to the throne, that is to say, during 
a period of above a hundred years, the history of Burmah has been tol- 
erably well known. We do not recollect having ever met with one 
instance, when the Phongyies j as a body,j have interfered in the affairs 
of the state. They likewise seem to remain indifferent respecting 
family or domestic affairs. The regulations they are subjected to, and 
the object they have in view in entering the religious profession, debar 
them from concerning themselves in affairs that are foreign to their 
sacred calling. But in a religious point of view alone^ their influence 
is a mighty one. Upon that very Order hinges the whole fabric of 
Budhism. From it, as from a source, flows the life that maintains and 
invigorates religious belief in the masses that profess that creed. We 
may view the members of the Order as Religious, and as instruc- 
tors of the people at large, and principally of youth. In that double 
capacity, they exercise a great control and retain a strong hold aver 
the mind of the people. 

There is in man a natural disposition and inclination to admire in- 
dividuals who, actuated by religious feelings^ are induced to leave the 
world and separate from society in order to devote themselves more 
freely to the practice of religious duties. The more society is corrupted.; 
the more its members value those persons who have the moral courage 
to estrange themselves- from the centre of vice,- that they may pre- 
serve themselves from contamination. In fact, Religious are esteemed 
in proportion to the extent of the contempt they have for this world, 
The Phongyies occupy precisely this position in the eyes of their co- 
religionists. Their Order stands in a bold relief over the society they 
belong to. Their dress, their mode of life, their voluntary denial of 
all gratification of sensual appetites, center upon them the admiring- 
eyes of all. They are looked upon as the imitators and followers of 
Budha ; they hold, ostensibly before ordinary believers, the pattern of 
that perfection they have been taught so fondly to revere. The Phon- 
gyies are as living mementos, reminding the people of all that is most 
sacred and perfect in practical religion. No one will deny that the 
view of a body of Religious existing in a community, keeping an inter- 
course with its members, must ever have a powerful tendency to foster 
religious feelings in the mind of a half-civilized people as the Burmese 
are. It is in this manner that the Phongyies command the respect 
and veneration of the people, and exercise a considerable amount of 
religious influence over the masses. 

But in the capacity of instructors of the people, the members of the 
Order act, as yet, more directly and actively over the people. In Bur- 
mah there are no schools but those kept by the Religious. The mo- 
nasteries are as so many little seminaries where male children receive 
elementary instruction. The knowledge that is imparted to them by 
their masters is not secular, but purely religious. It is a point upon 
which the undivided attention of a keen observer must be centered, in 
order to understand the full meaning of the following remarks. We do 



NOTICE ON THE BUOHIST MONK.S. 



525 



not mean to say that the instructor has always present to his mind, as a 
professor, the direct teaching of religions tenets ; but the fact is that no 
information is conveyed to the pupils except that which comes from 
religious books. No other books are ever used in schools. 

As soon as boys are able to read, religious books are put in their 
hands. During all the time they remain at school, they go over the 
books that have a direct reference to religion; They^ without even 
being aware of it, imbibe religious notions, and become acquainted with 
some parts of the religious creed, particularly with what relates to G-au- 
dama's preceding and last existence. When they grow up to man- 
hood, if they happen to readj they have, as a general practice, no other 
books but such as have a reference to religion. When people assemble 
together either in the dzeats, on the occasion of festival days, or at 
home, on other public occasions, particularly in the days following the 
death of some relatives, one or several elders read some passage of their 
scriptures, and thereby supply topics for conversation of a religious 
turn. This state of things originates almost entirely from the early 
education received in the monasteries, at the hands of their masters the 
Phongyies. It powerfully contributes to popularize and foster relig- 
ious notions, whilst it indirectly hightens and brightens in the eyes of 
the people, the position of the Religious, 

Moreover, the early intercourse between the youth and their masters 
tends to bring, hereafter, in closer contact and union both the Eeligious 
and the laity. It draws nearer the ties that bind together these two 
fractions of the Budhist society. The relations thus establishe'd be- 
tween the teachers and the taught, is further strengthened by the fact 
that the greatest number of the male portion of the community become 
affiliated, during a longer or shorter period, to the society, and subject- 
ed to its rules and regulations ; they are cast into the mould of Eeligi- 
ous, and retain, during the remainder of their life, some of the features 
that have been, at an early period, stamped on their young nrincL 
Their memory remains loaded with all that they have learned by heart, 
during the days they have speiit in the monasteries, as students, or 
members of the Society. 

Though the Phongyies or Talapoins are not remarkable for their 
zeal in delivering instructions or sermons to the people, they discharge 
occasionally that duty on the eve of, and during the. festival days, and 
on all occasions when considerable offerings are brought to them in 
their monasteries. Sometimes, too, they are requested to go to certain 
places prepared for that purpose, to deliver instructions and receive 
offerings tendered to them by some pious laymen. The preaching 
never consists in expounding the text of the religious books, and de- 
veloping certain points of the law ; it is a mere rehearsing and repeti- 
tion of the precepts of the law, or of regular formulas in praise of G-au- 
dama, and an enumeration of the merits to be gained by those who 
bestow alms on them. These and similar circumstances much contrib- 
ute to keep up the position of the Eeligious and aid them to retain a 



526 



NOTICE ON THE BUDHIST MONKS. 



powerful religious hold over their respective communities. We repeat 
it as our deliberate opinion, that upon the religious association under 
consideration, principally rests, as on a strong basis, the great fabric of 
Budhism. Were such an institution to give way and crumble to the 
dust, the vital energies of that false creed would soon be weakened and 
completely paralyzed. Budhism would yield before the first attack 
that would be skilfully and vigorously directed against it. 

In Burmah the Phongyies are highly respected by every member of 
the community. When they appear in public, walking in the streets, 
they are the object of the greatest attention. The people withdraw 
before them to leave a free passage. Women are seen squatting on 
both sides of the way, through respect for the venerated personages. 
When visited in their dwellings, even by persons of the highest rank, 
the etiquette is, that every visitor should prostrate himself three times 
before the head of the monastery, uttering the following formula : — 
iC To the end of obtaining the remission of all the faults I have com - 
mitted through my senses, my speech, and my heart, I make a first, 
second, and third prostration, in honor of the three precious things — 
Phra, his law, and the assembly of the perfect. Meanwhile I ear- 
nestly wish to be preserved from the three calamities, the four states of 
punishment, and the five enemies. " To which the Eecluse answers : — 
■ l For his merit and reward, may he who makes such prostrations be 
freed from the four states of punishment, the three calamities, the five 
sorts of enemies, and from all evil whatsoever. May he obtain the 
object of all his wishes, walk steadily in the path of perfection, enjoy 
the advantages resulting therefrom, and finally obtain the state of 
"Neibban. " On the visitor withdrawing from his presence, the three 
prostrations must be repeated ; he then stands up, falls back to a dis- 
tance of ten feet, as it would be highly unbecoming to turn, suddenly, 
the back on the holy man, wheels round on the right and goes out. 
This usage is, doubtless, very ancient, and is, at the same time, looked 
upon as a very important one. In the Life of G-audama, we have seen it 
mentioned on all occasions, where visitors went to pay their respects 
to him. Princes and Nobles observed the ceremony with the utmost 
punctualit} 7 . 

The best proof of the high veneration the people entertain for the 
Talapoins, is the truly surprizing liberality with which they gladly 
minister to all their wants. They impose upon themselves great sacri- 
fices, incur enormous expenses, place themselves joyfully into narrow 
circumstances, that they might have the means to build monasteries 
with the best and most substantial materials, and adorn them with all 
the luxury the country can afford.* Grold is often profusely used for 

* The writer when he visited Bhamo two years ago, had the opportunity 
of witnessing a striking illustration of the above assertion. Living in a 
fine and substantial dzeat, in the vicinity of a large Pagoda, he remarked an 
elderly Burmese woman, coming every morning with some flowers which 
she respectfully deposited in front of a niche tenanted by a huge marble 



NOTICE ON THE BUDHIST MONKS. 



527 



gilding the posts, ceiling, and other parts of the interior, as well as 
several trunks or chests for storing up manuscripts. Two or three 
roofs superposed upon each other, (a privilege exclusively reserved to 
royal palaces, pagodas, and kiaongs) indicate to the stranger that the 
building is a monastery. The Recluse's house is well supplied with 
the various articles of furniture becoming the pious inmates. The in- 
dividual who builds, at his own expense, such a house, assumes the 
much envied title of Kiaong-taga, or supporter of a monastery. This 
title is forever coupled with his name : it is used as a mark of respect 
by all persons conversing with him, and it appears in all papers or doc- 
uments which he may have to sign. The best, finest, and most sub- 
stantial articles, if allowed by the regulations as fit for the use of the 
Talapoins, are generously and abundantly afforded by benevolent per- 
sons. When the king is religiously inclined, the best and most costly 
presents he receives, are deposited in the monasteries, to adorn the 
place or hall where is the principal idol. 

G-overnment does not interfere or give any assistance in building 
pagodas or kiaongs ; nor does it provide for the support of the pious 
Rahans : but the liberality of the people amply suffices for all contin- 
gencies of the kind. When a man has made some profit by trading, 
or any other way, he will almost infallibly bestow the best portion of 
his lucre in building a Kiaong, or feeding the inmates of a religious 
house for a few months, or in giving general alms to all the Recluses of 
the town. Such, by no means an uncommon liberality, has its root, 
we believe, in a strong religious sentiment, and also in the insecurity, 
nay the danger of holding property to a large amount. 

When a Talapoin is addressed by a layman, the latter assumes the 
title of disciple, and the former calls him simply Taga, or supporter^ 
The attitude of the layman in the presence of the Phongyie, is indica- 

i'lol She was poorly dressed, but her mien and countenance indicated that 
she had seen better days. Entering into conversation with her, the writer 
learned from her that she was the widow of a wealthy man who had 
been the principal writer of the Governor. Her husband had spent twelve 
thousand rupees in building the Pagoda in front of us and the dzeat, and had 
just died when the work was completed, leaving to her and her only 
daughter nothing but the house they now dwelt in. bhe was without any 
means of support. Having been asked whether she did not feel some re- 
gret that nothing had been left for her subsistence, and whether she did not 
think her husband would have behaved better in bestowing one half of his 
money for religious purposes, and keeping the other half for the main- 
tenance of his family, the old lady gently smiled, and said, without hesita-i 
tion, or showing the least sign of repining, that her husband had acted very 
well and for the best ; that she and her daughter, by their exertions, would 
always be able to support themselves in their humble and poor condition. 

In many places, the traveller's eyes are attracted by the site of a lofty 
and roomy Kiaong, adorned with fine carvings. When he inquires about 
the individual whose pious liberality has erected that edifice, he is surprised 
aria astonished to see him living in the poor and wretched house, which i* 
pointed, out to him. 



528 



NOTICE ON THE BUDHIST MONKS* 



tive of the veneration he entertains towards his person. He squats down, 
and he never addresses the yellow-dressed individual, without joining 
his hands in token of respect, and raising them up with a little motion 
indicative of intended prostration, As there is in Bunnah a court-lan- 
guage, so there is a language, or rather a certain number of expres- 
sions, reserved to designate things used by Talapoins, as well as most 
of the actions they perform in common with other men, such as eating, 
walking, sleeping, shaving, &c, The very turn of the most common 
sentence, is indicative of respect when speaking to a Bahan. He is 
called Phra, the most honorific term the language can afford. His 
person is sacred, and no one would dare to offer him the least insult or 
violence. The influence of the Talapoin upon the people is consider- 
able ; in proportion to the great respect borne to his sacred character, 
So extraordinary has it been on certain occasions, that Phongyies have 
been seen, rescuing forcibly from the hands of the police, culprits on 
their way to the place of execution. No resistance, then, could be 
made by the policemen, without exposing themselves to the danger of 
committing a sacrilege, by lifting their hands against them, when such 
an occurrence takes place. The liberated wretches are then forthwith 
led to the next monastery. Their heads having been shaved, they are 
attired in the yellow garb, and their persons become at once sacred and 
inviolable. 

The veneration paid to Talapoins during their life-time, accompa- 
nies them after their death. Their state is considered as one of pecu- 
liar sanctity. It is supposed that their very bodies, too, partake of the 
holiness inherent in their sacred profession. Hence their mortal re- 
mains are honored to an extent scarcely to be imagined. As soon as a 
distinguished member of the brotherhood has given up the ghost, his 
body is opened, the viscera extracted and buried in some decent place 
without any particular ceremony, and the corpse is embalmed in a 
very simple manner^ by putting ashes, bran, and other desiccative sub- 
stances into the abdominal cavity. It is then swathed with bands of 
linen, wrapped round it many times ; and a thick coat of varnish laid 
upon the whole. On this fresh varnish, gold leaves are sometimes 
placed, so that the whole body from head to feet is guilt. When the 
people are poor and cannot afford to buy gold for the above purpose, a 
piece of yellow cloth is considered as tbe most suitable substitute. 
The body, thus attired, is laid in a very massive coffin, made, not with 
planks, but of a single piece of timber hollowed in the middle for re- 
ceiving the earthly frame of the deceased. A splendid cenotaph, raised 
in the centre of a large building erected for the purpose, is prepared 
to support a large chest wherein the coffin is deposited, The chest is 
often guilt inside and outside, and decorated with flowers made of dif- 
ferent polished substances of various colors. Pictures, such as native 
artists contrive to make, are disposed round the cenotaph. They rep- 
resent, ordinarily, religious subjects. In this stately situation, the 
body remains exposed for several days, nay several months, until pre- 



JSOTiCE GIS THE 8UDHIST MONKS. 



529 



parations are completed for the grand day of the funerals. During that 
period, festivals are often celebrated about it, bands of music are play- 
ing, and people resort in crowds to the spot for the purpose of making 
offerings to defray the expense to be incurred for the funeral ceremony. 
When the appointed day for burning the corpse is at last arrived, the whole 
population of the town will be seen flocking, in their finest dress, to 
witness the display of fire- works which takes place on the occasion of 
burning the corpse. A funeral pile of a square form is erected on the 
most elevated spot. Its height is about fifteen feet, and ends with a 
small room made for receiving the coffin. The corpse having been 
hoisted up and laid in the place destined for its reception, fire is set to 
the pile in a rather uncommon way. An immense rocket, placed at a 
distance of about forty yards, is directed towards the pile by means of 
a fixed rope guiding it thereto. Sometimes the rocket is placed on a 
huge cart and pushed in the direction of the pile. In its erratic and 
uncertain course, it happens occasionally that it deviates from its 
course, and plunges into the ranks of the crowd, wounding and killing 
those it meets. As soon as it comes in contact With the pile, the lat- 
ter immediately takes fire by means of combustibles heaped for that 
purpose, and the whole is soon consumed. The few remaining pieces of 
bones are religiously collected and buried in the vicinity of some Pa- 
goda. Here ends the profound veneration, amounting almost to wor- 
ship, which Jmdhists pay to their Becluses during their life and after 
their demise. 

Two chief motives induce the sectaries of Budha to be so liberal to- 
wards the Talapoins, and to pay them so high a respect, viz., the great 
merits and abundant rewards they expect to derive from the plentiful 
alms they bestow upon them, and the profound admiration they enter- 
tain for their sacred character, austere manners, and purely religious 
mode of life. The first motive originates from interested views ; the 
second, has its root in that regard men naturally have for persons who 
distinguish themselves from others by a more absolute self-denial, a 
greater restraint and control of their passions, a renouncement of licit 
pleasures and sensual gratifications from religious motives. According 
to the fundamental dogma of Budhism, any offering made to, or indeed 
any action done for, the benefit of a fellow-man, is deserving of reward 
during future existences, such as digging a well, building a resting- 
place, a bridge, &c. ; but far more abundant are the merits resulting 
from presenting a Talapoin with one or several articles necessary to 
his daily use, as they increase proportionately to the dignity of the per- 
son to whom the things are offered. We may judge, from the following 
instance, of the plentiful harvest of merits a supporter of Phongyies is 
promised to reap hereafter : He who shall make an offering of a men- 
dicant's pot or Thabeit, shall receive as his reward, cups and other 
utensils set with jewels ; he shall be exempted from misfortunes and 
calamities, disquietude and trouble ; he shall get, without labor, all 
ihat is necessary for his food, dress, and lodging; pleasure and happi- 



530 



NOTICE ON THE BUDHIST MONKS. 



ness shall be his lot ; his soul shall be in a state of steadiness and 
tranquillity, and his passion for the sex shall he considerably weakened. 
The offering of other objects, secures to the donor wealth, dignity, 
high rank, pleasure, and an admittance into the fortunate countries or 
seats of the Nats,, where are to be met with, and enjoyed, all the things 
calculated to confer on man the greatest sum of happiness. The 
people believe unhesitatingly all that is said to them on this respect, 
and they gladly strip themselves of many valuable things, in order to 
obtain and enjoy during coming existences, the riches and pleasures 
promised to them by their Kalians. The insecurity of property under 
tyrannical rulers, may operate to a certain extent, in determining 
people to part with their riches, and consecrate them to religions pur- 
poses, rather than to see themselves violently deprived of them by the 
odious rapacity of the vile instruments of the avarice, tyranny, and 
cruelty of their heartless princes and governors. 

It can scarcely be a matter of wonder that Budhists so much honor 
and respect a Talapoin. when we consider that, in their opinion, he is 
a true follower of Budha, who strives to imitate his great prototype in 
the practice of the highest virtues ; particularly in his incomparable 
mortification and self-denial, that he might secure the ascendency of 
the spiritual principle over the material one^ weaken passions which 
are the real causes of the disorder that reigns in our soul, and finally 
disengage her from their baneful influences^ and from that of matter in 
general. He is exceedingly reserved and abstemious regarding food, 
the use of creatures, and the enjoyment of pleasures, in order to secure 
to reason, the noblest faculty of an intelligent being, a perfect control 
over the senses. He is, indeed, in the right way leading to Neibban, 
the summit of perfection. In the opinion of a Budhist, nobody can be 
compared to a true and fervent Eahan, in sterling worth and merit. 
His moral dignity and elevation cast in the shade the dazzling splen- 
dor that surrounds royalty. He is a pious Eecluse, a holy personage,, 
a true member of the holy Thanga, and deserving, therefore, of the 
highest admiration and respect. 

As a consequence of the profound veneration in which Talapoins are 
publicly held, they are exempted from contributing to public charges, 
tribute, corvees,. and military service. It is an immense favor, particu- 
larly among the nations of eastern Asia, where the rulers look upon 
their subjects as mere slaves and tools under their command, for execut- 
ing the absolute orders of their capricious fancy. Under the present 
ruler of Burmah, the fathers and mothers of Phongyies are benefited 
by the fact of their sons being in a monastery. They are exempted 
from paying taxes, and are treated with some attention by the officials 
who wish to ingratiate themselves in the favor of his most Budhist 
Majesty. They have often the honorific affixes joined to their names.. 

In concluding this notice^ we will briefly sketch the actual situation 
of the Talapoinic order in tkose parts where we have had the opportu- 
nity of observing it. and will allude to the causes that have act^d in, 



'NOTICE ON THE BUDHIST MONKS. 



531 



bringing into it vices, abuses, and imperfections, which are lowering 
it greatly in the opinion of all foreigners and of a few well-informed 
natives. 

The first and principal cause that has brought The Society into disre- 
pute and opened the door to numberless abuses, is the total absence of 
discernment in the selection of the individuals that seek for au admit- 
tance therein. Every applicant is indiscriminately received as a mem- 
ber of the brotherhood. No previous examination takes place for as- 
certaining the dispositions, capacity, and science of the postulant. No 
inquiiy is ever made regarding the motives that may have induced 
him to forsake the world, and take so important a step. His vocation 
is exposed to no trial. He has but to present himself and he is sure 
to be immediately received, provided he consent to conform exteriorly 
to the usual practices of his brethren. No account is taken of his for- 
mer conduct. The very fact of his applying to be admitted into the socie- 
ty of the perfect, atones ampiy for all past irregularities. The only res- 
pectability inherent in the modern Talapoins, is that derived from the 
sacred yellow dress he wears. It may aptly be said of him that he is 
Monk by the fact of his wearing the canonical dress. The houses of 
the Order, are, in many instances, filled with worthless individuals to- 
tally unfit for the profession, who have been induced by the basest motives 
to enter into them, chiefly by laziness, idleness, and the hope of spend- 
ing quietly their time beyond the reach of want, and without being 
obliged to work for their livelihood. In confirmation of this, I will 
mention the following instance. During the second year of my stay in 
Burmah, I had with me, in the capacity of servant, an old stupid native. 
On a certain day he gravely told me that he intended to leave my ser- 
vice and become a Phongyie. I laughed at first at what I considered 
to he a very presumptuous and impertinent language. The old man, 
however, kept his word. Having left my house a few days after our 
conversation on the subject of his new vocation, I heard no more of him 
till it happened, a few months after, that I met him in a monastery, 
attired in the full dress of a Phongyie, and so proud of his new position, 
that he hardly condescended to put himself on a footing of equality 
with his former master. 

Ignorance prevails to an extent, scarcely to be imagined, among the 
generality of the Phongyies. I have met with a great number of lay- 
men who were incomparably better informed, and far superior in know- 
ledge to them. Their mind is of the narrowest compass. Though 
bound "by their profession to study, with particular care, the various 
tenets of their creed and all that relates to Budhism, they are sadly 
deficient in this respect. They have no ardour for study. While they 
read some book, they do it without attention or effort, to make them- 
selves fully acquainted with the contents. There is no vigor in their 
intellect, no comprehensiveness in their mind, no order or connection 
in their ideas, Their reading is of a desultory nature ; and the notions 
stored up in their memory, are at onoe incoherent, imperfect, and, too 



532 



NOTICE ON THE BUDHIST MONKS. 



often, very limited. They possess no general nor correct views of 
Budhi'sm. I never met with one who could embrace the whole system 
in his mind and give a tolerably accurate account of it. The only 
faculty that they are cultivating with great care is memory. It is sur- 
prising to hear them repeating by heart the contents of a book they 
have studied. As the number of books is very limited, in countries 
where the art of printing has not been introduced, the pupils of the 
monasteries are compelled to commit to memory, the greatest portion 
of the books they study. He who has lived in Burmah must have 
often heard, to his great surprise, laymen repeating, during sometimes 
a whole hour, formulas in Pali, or religious stories in Burmese, which 
they had learned in the school, or when they had put on the monkish 
habit. 

Phongjdes are fond of exhibiting their knowledge of the Pali language 
by repeating from memory, and without stammering or stumbling, long 
formulas and sentences ; but I have convinced myself that very few 
among them understood, even imperfectly, a small part of what they 
recited. Those who enjoy, in the opinion of the people, a reputation 
of uncommon knowledge, affect to speak very little, show a great re- 
serve, despising, as ignorant, the person that approaches their abodes 
or holds conversation with them. But silence, which in a learned man 
is a sign of modesty, is, too often, with them a cloak to cover their 
ignorance, and a cunning device for disguising pride under the garb of 
humility. The latter virtue, though much recommended in the Yv r ini, 
is not a favorite one with the Talapoins. It is indeed impossible that 
they could ever understand or practice it, since they are unacqua: ted 
with the two great ways that lead to it, viz : a profound knowledge of 
Gcd and a thorough knowledge of self. Talapoins, Who are distin- 
guished among their brethren for their great austerity of manners, and 
more perfect observance of their regulations, are the most impleading 
beings the writer has ever met with. 

They are cold, reserved, speaking with affected conciseness : their 
language is sententious, seasoned with an uncommon dose of preten- 
sion. Sentences falling from their lips are half finished, and involved 
in a mysterious obscurity, calculated to fill with awe and admiration 
their numerous hearers ; a certain haughtiness and contempt of others, 
always shows itself through their affected simplicity and humble de- 
portment. Vanity and selfishness, latent in their hearts, force them- 
selves on the attention of an acute observer. In their manners they 
are occasionally so affected by a ridiculous reserve that one might be 
tempted to think that their brain is not quite sound. Talapoins in 
general entertain a very high idea of their own excellence ; and the 
great respect paid to them by the people contributes not a little to 
foster it, arid make them believe that no body on earth can ever be 
compared to them. To such a height has their pride reached, that they 
believe it would be derogatory to their dignity to return civility - for 
civility, or thanks for the alms people bestow on then.. 



NOTICE ON THE BUDHIST MONKS, 



533 



The most striking feature in the Talapoins' character, is their in- 
comparable idleness. We may say that, in this respect, they resemble 
their countrymen, who are very prone to that vice. Two causes of a 
very different nature seem, in our opinion, to act together on the peo- 
ple of these countries, to produce such a result. The first is a physical 
one — the heat of the climate, coupled with a perpetual uniformity 
in the temperature, producing a general relaxation in the whole system, 
which is never combated or counteracted by an opposite action or in- 
fluence. The second cause is a moral one — the tyranny of the despot- 
ic Governments ruling over the populations of eastern Asia. Property 
is everywhere insecure. He who is suspected of being rich, is exposed 
to numberless vexations, on the part of the vile satellites of tyranny, 
who soon find out some apparent pretext for confiscating a part or the 
whole of his property, or depriving him of life, should he dare to offer 
resistance. In such a state of things, every one is satisfied with the 
things of first necessity. Wants form the strongest ties that bind to- 
gether individuals and races, and, at the same time hold out the most 
powerful incentive to exertions. The people of these parts have but 
few wants, and, therefore, they lack inducement to labor for acquiring 
anything beyond what is strictly necessary. Emulation, ambition, the 
desire of growing rich, which are the main springs that move man to 
exertions, disappear, and leave him in an abject and servile indolence, 
which soon becomes his habitual state, and the grave wherein is en- 
tombed all his moral energy. 

Like their countrymen, Phongyies are exposed to the influence of 
the above causes, but their mode of life is a third additional cause, 
which makes them even more indolent than others. They have not 
to trouble or exert themselves for the articles required for their subsis- 
tence and maintenance ; they are abundantly supplied to them by their 
co-religionists. They are bound, it is true, to read, study, and medi- 
ate ; but their ignorance and laziness incapacitate them for such intellec- 
tual exercises. They remain during the best part of the day sitting in 
a cross-legged position, or reclining, or sleeping, or at least attempting 
to do so. They occasionally resume the vertical position to get rid of 
their ennui, (one of their deadliest enemies,) and by repeated stretch- 
ings of arms and legs, and successive yawnings, try to free themselves 
from that domestic foe. The teaching of their scholars occupies a few 
of them for a short time, in the morning and the evening. They are 
often relieved from their mortal ennui by visitors as idle as themselves, 
who resort to their dwellings to kill their time in their company. 

To keep up their respectability before the public, the Kahans as- 
sume an air of dignity and reserve. They avoid all that could lead 
them into dissipation. Exterior continence is generally observed, and 
though there are occasional trespasses, it would be unfair to lay on 
them generally the charge of incontinence. Their life so far, may be 
considered as exemplary. Though partly divested of that open-hearted- 
ness, which ie a peculiar characteristic of their countrymen, they are 



534 frOTicE 6n the budhist monks. 

tolerably kind and affable with strangers. They, however, cannot re- 
linquish in their conversation with them, a certain air of superiority, 
inspired by the admiration of self j and the high opinion they enter- 
tain of their exalted profession and sacred character. They are un- 
willing to see them sitting unceremoniously close by themselves ; and 
when this cannot be avoided, they seek for an opportunity of removing 
to another place a little more elevated than that occupied by the visitor, 
as it would be highly unbecoming that laymen should ever presume 
to sit on a level with a Becluse. Such a step would imply a sort of 
equality between them both which is never to be dreamt of. Their 
smooth and quiet countenance, their meek deportment, are, as it were, 
slightly undulated with a certain roughness and rudeness peculiar to 
individuals leading a retired life and estranging themselves, to a certain 
extent, from the place of society, 

In the foregoing pages we have endeavoured to give a faithful ac- 
count of the great religious Order existing in countries where genuine 
Budhisni is the prevailing creed. We have been obliged, for the sake 
of truth, to mention many abuses that have slowly crept into it ; but 
we never entertained the slightest intention of casting a malignant 
contempt or a sheering ridicule upon its members. Most sincerely we 
do pity those unfortunate victims of error and superstition who arc 
wasting their time and energies in the fruitless pursuit of an imagin- 
ary felicity. JSTo language can adequately express the ardor and in- 
tensity of our desires, sighs, and prayers, to hasten the coming of the 
day, when the thick mist and dark cloud that encompass their souls, 
shall be dissipated, and the sun of righteousness shall shed into them 
his vivifying beams. However deplorable their intellectual blindness 
may be, we always felt that they have a right to be fairly and impar- 
tially dealt with. The religious Order they belong to, is after all, the 
greatest in its extent and diffusion, the most extraordinary and perfect 
in its fabric and constituent partSj and the wisest in its rules and pre- 
scriptions, that has ever existed, either in ancient or modern times, 
without the pale of Christianity. 



ADDENDA. 



Many persons have often put to the writer, the following question :— - 
Is it credible that the founder of Budhism has, from the beginning, es- 
tablished abody of Eeligious, with so perfect an hierarchy and so complete 
an organization, as to elicit the wonder and astonishment of all those 
who contemplate it with a serious attention ? No doubt, Budhists at- 
tribute to G-audama all the regulations contained in the Patimauk, or 
the book of the enfranchisement : they maintain that the contents of 
Cambawa, or book for the ordination of Patzins, have been arranged by 
the same hand. But the absurdity of such an assertion cannot fail to 
strike the eyes of even a superficial observer. These two books, with 
their elaborate divisions and subdivisions, have been gradually pre- 
pared and arranged, at an epoch when Budhism had cast deep root and 
spread its branches far and wide, and had become the dominant reli- 
gion in the countries where it is nourishing. To confer splendor 
to the admittance of individuals into the body of monks, the rules of 
the Cambawa were enacted. To render the life of Eeligious an object 
of greater veneration in the eyes of the community, the regulations of 
the Patimauk were devised, and were very likely, by a slow process, 
brought to the state of completeness we see them at present. 

Though G-audama had nothing to do with the redaction of the books 
under examination, he is, nevertheless, the author of the principal and 
niost important regulations. It is in the Thoots or instructions he has 
delivered on different occasions, that we must search for discovering 
the germ and origin of the principal points contained in the Patimauk 
and the Cambawa. At the conclusion of many of his instructions, we 
find some hearers believing in him, and applying for admittance into 
the society of his disciples. When he approved of their dispositions, 
the applicants had but to renounce the ordinary pursuits of life, ex- 
change their dress for the one regularly prescribed, and engage to live 
in a state of strict chastity ; they then became at once members of the 
Thanga, without having to go through a prescribed ordeal. Faith in 
Budha on one hand, and on the other, willingness to live in poverty 
and chastity, were the only requisites for obtaining admittance into the 
spiritual family of Budha. The applicants were obliged to live in 
poverty and depend, for their food, on the alms they could procure by 
begging. Hence they were called Bickus or mendicants. They had 
to wear a dress made with rags picked up in cemeteries and stitched to- 
gether. They placed themselves under the guidance of G-audama, and 
denied to themselves all sensual gratifications. Such were the first and 
principal obligations imposed on the new converts who embraced a re- 



536 



NOTICE OM THE BUDHIST MONKS. 



iigious life. The Bickunies, or women who had embraced I he holy 
profession, were gradually subjected to the same regulations. The 
minor details of the rule were introduced as consequences flowing from 
the general principles. This has been the work of time, and per- 
haps of one. of the Councils. 

It does not appear from the instructions of Gaudama, that the steps 
of the Hierarchy were defined and fixed by him, as they have subse- 
quently been. We remark in the Assembly, the Bickus, or mendicants, 
constituting the great mass of the Beligious, then the Thera, or, as the 
Burmans write it, Mathera, the ancients, or members of the Assembly 
distinguished by their age and proficiency in learning and virtue, and 
the Aryias, or those who had made the greatest progress in meditation 
and contemplation, and had entered in the current of perfection. 

It has been asked also whether those who had reached one of the 
four Meggas, that is to say, who had become a Thautapan, a Sakada- 
gam, &c, were always members of the Thanga, and could not live in 
the world. From the tenor of certain passages in the life of G-auclama, 
we see that many pious laymen became Thautapan, Sakadagam, and 
even Anagam, that is to say, followed the three first Meggas, though 
they continued to live in the world. The father of Budha, King 
Thoudauclana, the father of Batha and many others, reached one of 
the above-mentioned states, though they continued to follow the ordi- 
nary pursuits of life. Tnis fact deserves attention, because it shows 
that the Institutions of G-audama rested on a broad basis, and that a 
life in the world was not an obstacle to following the ways of perfec- 
tion, 



OIV THE WOHI> N4-T, 
000 — 

In one note on the Nats, the writer having expressed the opinion 
that the word Nat, used by Burmans, was derived from the Sanscrit 
term Nath, which means lord, Major Phayre gave it as his decided 
opinion that the expression was a purely Burmese one, not at all 
derived from the Sanscrit. Leaving aside the etymological ques- 
tion, of which it may be said that adhuc sub judice lis est, we are 
happy to communicate to the reader the following reflections that 
have come from the pen of that distinguished scholar, who is so 
intimately acquainted with all that relates to Budhism. 

" The modern Burmans acknowledge the existence of certain be- 
ings which, for want of a better term, we will call " almost spiritual 
beings. " They apply to them the name, Nat. Now according to 
Burmese notions, there are two distinct bodies or systems of these 
creatures. The one is a regularly constituted company, if I may 
say so, of which Thagya Meng is the chief. Most undoubtedly 
that body of "Nat" was unknown to the Burmans until they 
became Budhists. Those are the real Dewah or Dewata, 

" But the other set of Nats are the creatures of the indigenous 
system, existing among all the wild tribes bordering Burmah. 
The acknowledgment of those beings constitutes their only worship. 
On these grounds, I consider that the Burmese acknowledged and 
worshipped such beings, before they were converted to Budhism. 

" Now if they acknowledged such beings, they, no doubt, had a 
name for them, similar in general import to the " fairy, elf, " and 
so on, among the inhabitants of Britain, for beings of a quasi spir- 
itual nature. I may observe there is a complete analogy in the 
state of Burmese belief in the existence of such beings, and that 
which prevailed formerly in Europe, and some remnants of which 
may be found even now existing among the uneducated. "I mean 
that before the Anglo-Saxon tribes were converted to Christianity, 
the belief in fairies and elfs was universal. With Christianitv 
came a belief in a different order of spiritual beings, and with that 
69 



538 



ON THE WORD NAT. 



a new name derived from the Latin, Angel. This is somewhat 
analogous to the state of things among the Burmese before and 
after their conversion to Budhism. 

" But to return to the Burmese. They, when they received Bud- 
hism appear to have generally retained their vernacular name for 
the beings called in Pali, Bewa. Why this should be done- is 
certainly not apparent. Why have the English and all Tuetonic 
nations retained the ancient name Mvil % and Spirits, though they 
adopted with Christianity a new term for good Spirits generally ? 
I allude to the term Devil, which, there is no doubt, is philologi- 
cally connected with that Pali word Bew-a or Dev*&. 

" Begarding the meaning of the word Nat in Pali, I have no Pali 
dictionary, but I have the ordinary Oordoo Dictionary which in- 
cludes all ordinary Sanscrit words, I find there the Sanscrit word 
"Nath, " and the meaning rendered, -'master, husband, lord. " 
There is nothing to show it refers to any supernatural being, but 
is only a term of respect. As such, it might, in Pali, be made 
applicable to Nats. In Burmese, the people who believe in Nats, 
seldom use that word, but some honorific phrase^ Some fishermen, 
I knew, quarrelled about their shares in a pool of water. In the 
case they constantly referred to the share of the " Ashing-gyee ? J> 
who was no other than the presiding Nat of the said pool, " 



'CONTENtSi 
00 

Legend or life of the Burmese budha, called gaudama 

Page. 

Chapter I. — -Invocation of the Burmese translator — -Slow but 
steady progress of Phralaong towards the Budhaship — Pro- 
mise made to him by the Budha Beipinkara- — Origin and 
beginning of the Kappilawot country and of its Rulers — 
Birth of Thoodaudana— His marriage with the Princess 
Maia — Humor of the coming birth of a Budha — Phralaong 
in the seats of Nats — Dream of Maia — Conception of Phra- 
laong — -Wonders attending that event.. .•,....•>•...,.,<,.•.•,. \ 

Chapter II. — -Birth of Budha in a forest — Rejoicings on that oc- 
casion — Kaladewila— Prediction of the Pounhas— -Vain ef- 
forts of Thoodaudana, to thwart the effects of the Predic- 
tion, .... v..v.-.v.... v.. w..v.,v....v..-...,-. M 

Chapter III. — A name is given to the child— Prediction of the 
Pounhas respecting the child — Beath of Maia — Miraculous 
occurrence at the child's cradle— - Adolescence of the Phra- 
laong — He sees the four Signs — Return from the garden to 
the royal city. , 41 

Chapter IV.— Phralaong leaves his palace, the royal city^ and 
retires into solitude, in the middle of the plaudits of the 
Nats—He cute his fine hair with a stroke of his sword, and 
puts on the habit of Rahan— He begs his food at Radzagio 
— His interview with the Ruler of that palace— His studies 
under two Rathees— His fast and penances in the solitude 
of Oorouwela during six years. 54 

Chapter V. — -Thoodzata's offering to Phralaong— His five dreams 
—He shapes his course towards the Gniaong tree— Miracu- 
lous appearance of a throne— Victory of Phralaong over 
Manh Nat— His meditations during forty-nine days near 
the Bodi tree— He at last, obtains the perfect science- — He 
overcomes the temptations directed against him, by the 
daughters of Manh— Budha preaches the law to a Pounha 
and to two Merchants............ 71 

Chapter VI. — Budha hesitates to undertake the task of preach- 
ing the law — The great Brahma entreats him to preach the 
law to all beings— His assent to the entreaties—Journey 



11 



Page. 

towards Migadawon — He meets Ouppaka — His first preach- 
ings — Conversion of a young nobleman, named Batha, fol- 
lowed b}^ that of his father and other relatives — Conversion 
of several other noblemen — Instructions to the Bahans — 
Conversion of the three Kathabas 104 

Chapter VII. — Budha's sermon on a mountain — Interview of 
Budha and king Pimpathara in the vicinity of the city of 
Badzagio 1 — Answer of Katkaba to Budha's interrogation- — 
Instructions delivered to the King and his attendants — So- 
lemn entry of Budha in Badzagio — Donation of the Weloo- 
won Monastery to Budha^-Conversion of Thariputra and 
Maukalan — -The Bahans are keenly taunted by the people 
of Badzagio 138 

Chapter VIII. — Thoodaudana desirous to see his son, sends 
messengers to him — They become converts- — : Kaludari, a 
last messenger, prevails on Budha to go to Kappilawot — 
His reception — Conversion of the King and of Yathaudara 
— Nanda and Bahula put on the religious habit — Conver- 
sion of An and a and of several of his relatives — Temptation 
of Ananda — Conversion of Eggidatta — Story of Tsampooka. 156 

Chapter IX.- — A rich man of Thawattie, named Anatapein, be- 
comes a convert — Story of Dzewacka — He cures Budha of a 
painful distemper — The people of Wethalie send a deputa- 
tion to Budha — Digression on the manner Budha spent 
daily his time — Settling of a quarrel between the inhabi- 
tants of Kaulia and those of Kappilawot — New converts are 
strengthened in their faith — Thoodaudana's death in the 
arms of his son — Queen Patzapati and many noble Ladies 
are elevated to the rank of Bahaness — Conversion of Kema, 
the first queen of king Pimpathara — Heretics near Thawat- 
tie are confounded by the display of miraculous powers — 
Budha goes to the seat of Tawadeintha, to preach the law 
to his mother ; 183 

Chapter X. — Budha's proceedings in the seat of Tawadeintha — 
His triumphant return to the seat of men, in the city of 
Thin-ka-tha — He is calumniated by the heretics of Tha- 
wattie— Eighth season spent in the forest of Tesakala — Sub- 
sequent preachings — He meets with a bad reception in the 
Kothamby country — Dissension among the disciples — Be- 
conciliation — Travels of Budha — Preaching to a Pounha 
who* tilled a field 211 



Chapter XI. — Voyage to Tsalia — Instructions to Meggia — Ra- 
hulaismade a professed Religious — Manahan's questions to 



iii 



Budha — Misbehavior of Thouppabuda — Questions proposed 
by Nats, in the Dzetawon monastery — Conversion of a Bi- 
loo — Episode of Thirima at Badzagio — Attention paid to 
a poor Pounhaj and to a Weaver's daughter on account of 
their faith— In the 20th season, appointment of Ananda to 
the Stewardship — Conversion of a famous robber 

Chapter XII. — Budha is slandered in Thawattie— Questions put 
to him by a Poimha — Story of Anatapein's daughter — 
Conversion of a Pounha whose navel emitted va,ys of light 
— Blank in a great part of Budha's life— Story of .Dewadat 
His jealousy towards Budha— His friendship with Prince 
Adzatathat — His ambition— His attempt to kill Budha — 
His miserable end. t t 

Chapter XIII.— Budha being 79 years old, delivers instructions 
to the Bahans-— Preaching in the village of Patalie— Mi- 
raculous crossing of the Granges — Conversion of a courtezan 
— Sickness of Budha — His instructions to Ananda — Last 
moments and death of Thariputra — His eulogium by Bud- 
ha — Death of Maukalan — Berlections of Budha on that 
event < . . ; 

Chapter XIY. — Voyage to Wethalie — Last temptation of Manh 
— Causes of earthquake — New instructions to the Bahans— 
Last meal of Budha — His painful distemper— His conver- 
sation with one of the Malla Princes — Sign foreshowing 
Budha's coming death- — Arrival in the Kootheiharon forest 
— Budha lays on his couch — Wonders attending that event 
— Instructions to Ananda — Eulogium of Ananda by Bud- 
ha — Conversion of Thoubat — Last words of Budha to the 
Bahans — His death , . , 

Chapter XV. — Stanzas uttered after Budha's death — Ananda 
informs the Malla Princes of Budha's demise — Prepara- 
tions for the funerals — Arrival of Kathaba to the spot 
where the body was exposed to public veneration — He 
worships the body— Wonder on that occasion — The burn- 
ing of the corpse — Partition of the relics made by a Poun- 
ha called Dauna — Extraordinary honors paid to the relics 
by king Adzatathat — Death of that King and of Kathaba. 

Chapter XVI. — After Budha's death, zeal of Kathaba in uphold- 
ing genuine doctrines — He selects 500 elders, to become 
Members of a Council or Assembly — Badzagio is fixed upon 
for the holding of the Council — He repairs thither with a 
portion of the appointed members — Behavior of the amiable 
Ananda, previous to his departure for Badzagio — King 



IV 



Adzatathat supports jKathaba in his views — The Hall for 
holding the council is prepared by his orders—Ananda is 
qualified in a miraculous manner, for Bitting as a member 
of the council-— Holding of the council under the presi- 
detice of Kathaba — Establishment of the Beligious era— Des- 
truction of Wethalie by Adzatathat — The successors of that 
Prince—In the days of king Kalathoka, a second council 
is held at Pataliputra, under the presideiice of Batha — 
Causes that provoked the holding of a second Assembly..-, •. 349 

Chapter XVII.- — Kalathoka is succeeded by his elder son Bad- 
dasena— And finally by the youngest, Pitzamuka- — This 
Prince 1 is killed and succeeded by a chief of robbers, named 
Ouggaseha-handa- — King Tsanda-gutta- — King Bandasura 
— Miraculous dreams of Athoka's mother—King Athoka— 
His conversion — His zeal for Budhism— Finding of the re- 
lics — Distribution of them — Third Council held Under the 
presidence Of MaUggalipata — Preaching of religion in va- 
rious countries, and particularly in Thaton— Voyage of 
Budha-gosa to Ceylon — Establishment of religion in Pagan 
—Various particulars relating to the importation of the 

scriptures in Burma,;., , '.r,;.;..;..;;..*;;;.^.^. 370 

An abstract of a few small Dzats and of two principal ones, 

known as Nenii and Dzanecka. ii;u;uu;.».u.u ;» ;.;•».»; a . . 399 

Remarks On the sites and names of the principal places men- 
tioned in the Legend or Life of G-audama. . . ; . . . u.» 42$ 

THE SEVEN WAYS TO KfclBBAN. 431 

Article !.— Of the Precepts. ; 432 

Article il.-^-Of meditation and its various degrees. 443 

Article III.— Of the nature of Beings. * ; ......... ; . >. ..... i 45S 

Article IV.— Of the cause of the Form and of the Name, or of 

Master and Spirit. ; , ., ... . \ ..... ; * 459 

Article V.— -Of the true Meggas or Ways to perfection. ......... 468 

Article VI.— Of the Progress in perfect science. 4 . 474 

Notice on the Phongyies, or Budhist Monks, sometimes 

called talapoins. ;..;.„„„;.,;..;„...;,.... * . 483 

Article I. — A short parallel between the Brahminical and Bud- 

histic religious Orders.;............ 485 

Article II.— Nature of the religious Order of Phongyies 489 

Article Ill—Hierarchy of the Order. ,».... ...... 496 



. V 

Page. 

Article IV. — Ordination, or ceremonies observed at the admis- 
sion into the Society . . 503 

Article V.—Kules of the Order., , , s , 510 

Article VI,^-Occupation of the Budhist Monks. ...... 519 

Article VII. — -Keligious influence of the Phongyies — respect. 

and veneration paid to them by the laity 523 

On the word Nat, 537 



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